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HEAVEN upon EARTH in a Serene and Smiling good Conscience.
HEAVEN upon EARTH in a Serene and Smiling good Conscience.
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SERMON I. ACTS 24. Vers. 16. And herein do I exercise my self to have always a Conscience void of offence toward God, and toward men.
SERMON I ACTS 24. Vers. 16. And herein do I exercise my self to have always a Conscience void of offence towards God, and towards men.
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A Good Conscience is a singularly good Companion, the worth and benefit whereof is not readily so well known till men be brought into some strait;
A Good Conscience is a singularly good Companion, the worth and benefit whereof is not readily so well known till men be brought into Some strait;
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then indeed the passing great and singular worth and usefulness of it clearly discovers it self:
then indeed the passing great and singular worth and usefulness of it clearly discovers it self:
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as we may see in Pauls case here, who being arraigned before the tribunal of an heathen Judge,
as we may see in Paul's case Here, who being arraigned before the tribunal of an heathen Judge,
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and having many enemies, and these too of his own nation having delivered him up;
and having many enemies, and these too of his own Nation having Delivered him up;
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Among other grounds of Consolation and defence that he hath to sustain himself by, this is one and not the least, that 〈 ◊ 〉 〈 ◊ 〉 did bear him witness, that it was his endeavour and work to live so before God and men that he might not have a challenge from it;
Among other grounds of Consolation and defence that he hath to sustain himself by, this is one and not the least, that 〈 ◊ 〉 〈 ◊ 〉 did bear him witness, that it was his endeavour and work to live so before God and men that he might not have a challenge from it;
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and this makes him speak boldly against all his Accusers, and is better to him and more valueable then all the Arguments and Rhetorical Discourses that a Tertullus, yea a Tully, or the most eloquent Orator in the World could have used for him.
and this makes him speak boldly against all his Accusers, and is better to him and more valueable then all the Arguments and Rhetorical Discourses that a Tertullus, yea a Tully, or the most eloquent Orator in the World could have used for him.
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These words hold out a Compend and Sum of a Christian walk, and an excellent partern for Believers, Herein do I exercise my self, &c. where we have these three things considerable;
These words hold out a Compend and Sum of a Christian walk, and an excellent partern for Believers, Herein do I exercise my self, etc. where we have these three things considerable;
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First, The Apostle's great design and aim.First, The Apostle's great Design and aim.
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viz. To have a conscience void of offence, that he might so walk as never to offend his Conscience,viz. To have a conscience void of offence, that he might so walk as never to offend his Conscience,
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nor to give it an ill report to make of him.
nor to give it an ill report to make of him.
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Secondly, The extent of this design and aim, and that •n a twofold respect. 1. In respect of the Object towards God and towards men, i. •. he would do duty to both, and be found without offence to either. 2. In respect of all Actions, Companies, Places and Times;Secondly, The extent of this Design and aim, and that •n a twofold respect. 1. In respect of the Object towards God and towards men, i. •. he would do duty to both, and be found without offence to either. 2. In respect of all Actions, Companies, Places and Times;
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he was so exercised always, not after a Sermon or Communion only, not under some heavy Cross,
he was so exercised always, not After a Sermon or Communion only, not under Some heavy Cross,
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or after some notable outgate and delivery only, but he aimed, designed, and endeavoured to be so constantly and equally.
or After Some notable outgate and delivery only, but he aimed, designed, and endeavoured to be so constantly and equally.
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Thirldy, The manner of his going about this, Herein (saith he) do I exercise my self, i. e.Thirdly, The manner of his going about this, Herein (Says he) do I exercise my self, i. e.
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it was a business that took him up and held him seriously at work;
it was a business that took him up and held him seriously At work;
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he was as a man who fighting for his life in a Barras, or at a single Combat carefully handles his Arms,
he was as a man who fighting for his life in a Barras, or At a single Combat carefully handles his Arms,
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even so did he carry and behave himself in all things as if his life had stood on every action or word.
even so did he carry and behave himself in all things as if his life had stood on every actium or word.
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I shall at once and together propose several Doctrines clearly deducible from the Text, the prosecution whereof will help to clear both the words and the matter contained in them.
I shall At once and together propose several Doctrines clearly deducible from the Text, the prosecution whereof will help to clear both the words and the matter contained in them.
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The first whereof is, There are many sorts of offences both toward God and toward men that we are subject an• lyable to.
The First whereof is, There Are many sorts of offences both towards God and towards men that we Are Subject an• liable to.
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The second is, There is within every man a Conscience that takes notice of every piece of his carriage,
The second is, There is within every man a Conscience that Takes notice of every piece of his carriage,
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and is accordingly affected with it, and affects the man for it.
and is accordingly affected with it, and affects the man for it.
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The third is, What-ever things are offences toward God or Men are also offensive to the Conscience, whatever sin strikes against his Law wounds the Conscience.
The third is, Whatever things Are offences towards God or Men Are also offensive to the Conscience, whatever since strikes against his Law wounds the Conscience.
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The fourth is, It's a very good, choice, and excellent thing for a Believer to walk so,
The fourth is, It's a very good, choice, and excellent thing for a Believer to walk so,
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as to keep a Conscience always void of offence toward God and toward Men;
as to keep a Conscience always void of offence towards God and towards Men;
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and on the contrary it is a very ill thing at any time to have offence toward either of them lying on the Conscience.
and on the contrary it is a very ill thing At any time to have offence towards either of them lying on the Conscience.
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The fifth is, It is the duty of all men and more especially of Believers to walk so,
The fifth is, It is the duty of all men and more especially of Believers to walk so,
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as they may always keep a Conscience void of offence, yea it is not only a duty,
as they may always keep a Conscience void of offence, yea it is not only a duty,
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but we may look on it as an excellent mean for advancing of Holiness.
but we may look on it as an excellent mean for advancing of Holiness.
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The sixth is, Where men honestly aim to keep a Conscience always void of offence, it will be an exercising and uptaking thing.
The sixth is, Where men honestly aim to keep a Conscience always void of offence, it will be an exercising and uptaking thing.
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The seventh is, Where this exercise is neglected and not seriously carried on, the Conscience is left to stumble at, and to abound with, offences.
The seventh is, Where this exercise is neglected and not seriously carried on, the Conscience is left to Stumble At, and to abound with, offences.
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As for the first, That there are many kinds of offences which People are subject to, toward God and Men;
As for the First, That there Are many Kinds of offences which People Are Subject to, towards God and Men;
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It is a thing uncontroverted by all, and we need say little of it;
It is a thing uncontroverted by all, and we need say little of it;
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only first, There are sins against the first Table, which are offences toward God, being immediatly against him ▪ And there are sins against the second Table, which although they be against God,
only First, There Are Sins against the First Table, which Are offences towards God, being immediately against him ▪ And there Are Sins against the second Table, which although they be against God,
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yet immediatly they touch and reflect on men. 2. There are sins against God that are secret, which God only is witness to:
yet immediately they touch and reflect on men. 2. There Are Sins against God that Are secret, which God only is witness to:
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and there are open sins which scandalize men, Paul endeavoured to eschew all these, for all are •ins against the Law of God and wounding of the Conscience.
and there Are open Sins which scandalise men, Paul endeavoured to eschew all these, for all Are •ins against the Law of God and wounding of the Conscience.
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The second is, That there is a Conscience within every man which takes notice of every peice of his carriage,
The second is, That there is a Conscience within every man which Takes notice of every piece of his carriage,
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and is accordingly affected with it, and affects him for it:
and is accordingly affected with it, and affects him for it:
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This is the ground of all that follows, and had need to be more particularly spoken unto:
This is the ground of all that follows, and had need to be more particularly spoken unto:
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This truth then contains these three things, 1. That there is a Conscience in every man that takes notice of every peice of his way and walk,
This truth then contains these three things, 1. That there is a Conscience in every man that Takes notice of every piece of his Way and walk,
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hence it is said to bear witness, 2 Cor. 1. 12. This is our rejoycing, the testimony of our Conscience, &c. and it is also said to accuse or excuse, Rom. 2. 15. it witnesses for men and excuses and comforts them when they do well,
hence it is said to bear witness, 2 Cor. 1. 12. This is our rejoicing, the testimony of our Conscience, etc. and it is also said to accuse or excuse, Rom. 2. 15. it Witnesses for men and excuses and comforts them when they do well,
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and witnesseth against them, accuseth and reproveth them when they do evil;
and Witnesseth against them, Accuseth and Reproveth them when they do evil;
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and so is to them as a Check, Captor or Censor: The Apostles aim to have a Conscience void of offence suppons that he and every man has a Conscience,
and so is to them as a Check, Captor or Censor: The Apostles aim to have a Conscience void of offence suppons that he and every man has a Conscience,
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and that it takes notice of every thing, and will take offence if it be a thing that thwarts with it:
and that it Takes notice of every thing, and will take offence if it be a thing that thwarts with it:
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We shall not in this place stand to debate what Conscience is whether it be a power or a faculty,
We shall not in this place stand to debate what Conscience is whither it be a power or a faculty,
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an habit or an act, which as it would not be much for your edification, so it would transcend the reach of many of you;
an habit or an act, which as it would not be much for your edification, so it would transcend the reach of many of you;
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only in the general we may call it a power wherewith God hath indued the soul of man to take notice of all his thoughts, words and actions.
only in the general we may call it a power wherewith God hath endued the soul of man to take notice of all his thoughts, words and actions.
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2. We say •ts accordingly affected with every thing, when the man does right it is pleased,
2. We say •ts accordingly affected with every thing, when the man does right it is pleased,
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and when he does wrong its offended and wounded, as we may see 1 Cor. 8. 10, 11. so 1 Sam. 24. 5. Its said Davids heart smote him, and Prov. 18. 14. this is called a wounded spirit. 3. As it is affected so it affects the person,
and when he does wrong its offended and wounded, as we may see 1 Cor. 8. 10, 11. so 1 Sam. 24. 5. Its said Davids heart smote him, and Curae 18. 14. this is called a wounded Spirit. 3. As it is affected so it affects the person,
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when a man has done well, it excuses and clears him, and when he has done evil and wronged it, it challenges and accuses him;
when a man has done well, it excuses and clears him, and when he has done evil and wronged it, it challenges and accuses him;
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in which respect Conscience is called a Iudge, pronouncing sentence by absolving or condemning men;
in which respect Conscience is called a Judge, pronouncing sentence by absolving or condemning men;
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Scripture and the experience of all sorts of people and times clear and prove this, 1. The Scripture says of Heathens, Rom. 2. 15. That their conscience bears them witness and their thoughts the mean while accuse or excuse one another;
Scripture and the experience of all sorts of people and times clear and prove this, 1. The Scripture Says of heathens, Rom. 2. 15. That their conscience bears them witness and their thoughts the mean while accuse or excuse one Another;
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it holds out this to have been in Adam, who immediatly after the fall, Gen. 3. 10. says, I heard thy voice and was afraid, terror seized on him;
it holds out this to have been in Adam, who immediately After the fallen, Gen. 3. 10. Says, I herd thy voice and was afraid, terror seized on him;
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it mentions this also to have been in Iosephs brethren, who Gen. 42. 21. say, we are verily guil•y concerning our brother;
it mentions this also to have been in Joseph's brothers, who Gen. 42. 21. say, we Are verily guil•y Concerning our brother;
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and in David in that forecited 1 of Sam. 24. 5. where its said, that his heart smote him; it's clearly also supposed 1 Iohn 3. 19, 20, 21. where the Apostle says, If our heart condemn us, God is greater then our heart,
and in David in that forecited 1 of Sam. 24. 5. where its said, that his heart smote him; it's clearly also supposed 1 John 3. 19, 20, 21. where the Apostle Says, If our heart condemn us, God is greater then our heart,
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and knoweth all things, if our heart condemn us not, then have we confidence towards God; and Knoweth all things, if our heart condemn us not, then have we confidence towards God;
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where we would take notice, that what is here, and sometimes in the Old Testament, called the Heart, is in the Text and else-were called the Conscience, which supposeth this to be in every man:
where we would take notice, that what is Here, and sometime in the Old Testament, called the Heart, is in the Text and elsewhere called the Conscience, which Supposeth this to be in every man:
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It is further clear from the daily experience of all in all times;
It is further clear from the daily experience of all in all times;
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for sometimes it is pousing to duty, sometimes it is challenging for the omission of duty,
for sometime it is pousing to duty, sometime it is challenging for the omission of duty,
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or for commission of the contrary evil;
or for commission of the contrary evil;
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sometimes it is speaking peace, sometimes it is marring peace and denouncing war as it were;
sometime it is speaking peace, sometime it is marring peace and denouncing war as it were;
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all which plainly evidence that there is such a thing in men, so Herod when he heard of Christs Miracles, his Conscience puts him in mind of Iohn the Baptist whom he had beheaded,
all which plainly evidence that there is such a thing in men, so Herod when he herd of Christ Miracles, his Conscience puts him in mind of John the Baptist whom he had beheaded,
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and disquiets him with fears that Iohn might have been raised from the dead; something of it appears likewise in Achab, when it puts him to put on Sack-cloth;
and disquiets him with fears that John might have been raised from the dead; something of it appears likewise in Ahab, when it puts him to put on sackcloth;
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all which (I say) plainly evidence that there is such a thing in men,
all which (I say) plainly evidence that there is such a thing in men,
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and beside full Scripture-proof, there are none but if they observe, they will find their thoughts the mean while, either accusing, or else excusing them.
and beside full Scripture proof, there Are none but if they observe, they will find their thoughts the mean while, either accusing, or Else excusing them.
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For further clearing of this, we shall speak a little first, To what this Conscience is,
For further clearing of this, we shall speak a little First, To what this Conscience is,
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if it be possible satisfyingly to explain it. 2. To the use and ends of it,
if it be possible satisfyingly to explain it. 2. To the use and ends of it,
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and why God hath placed this in man;
and why God hath placed this in man;
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where we shall shew the several sorts of Consciences that are in men, good and evil.
where we shall show the several sorts of Consciences that Are in men, good and evil.
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For the first, to wit, What Conscience is, we may for coming at the understanding of it, consider the name Conscience, which signifies a co-knowledge,
For the First, to wit, What Conscience is, we may for coming At the understanding of it, Consider the name Conscience, which signifies a co-knowledge,
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or a knowledge going along with our knowledge:
or a knowledge going along with our knowledge:
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which we may consider, First, As looking to Gods knowledge going alongst with ours, and ours going alongst with his,
which we may Consider, First, As looking to God's knowledge going alongst with ours, and ours going alongst with his,
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and thus it implyes as his knowledge of all our thoughts, words and ways, so our knowledge together with his of these,
and thus it Implies as his knowledge of all our thoughts, words and ways, so our knowledge together with his of these,
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or our taking notice of them with respect to his knowledge. 2. We may consider it as reflex-knowledge joyned with a direct knowledge,
or our taking notice of them with respect to his knowledge. 2. We may Consider it as reflex-knowledge joined with a Direct knowledge,
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as for instance when a man hath a direct knowledge of Prayer as his duty,
as for instance when a man hath a Direct knowledge of Prayer as his duty,
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and a reflex knowledge going along with the practise or exercise of the duty, whereby he sees and discerns himself, either to behave suitably in it, or to be faulty;
and a reflex knowledge going along with the practice or exercise of the duty, whereby he sees and discerns himself, either to behave suitably in it, or to be faulty;
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in this respect Conscience is a practical knowledge taking notice by a reflex act of a mans ways. 3. We may consider it as comprehending a knowledge of Gods Law,
in this respect Conscience is a practical knowledge taking notice by a reflex act of a men ways. 3. We may Consider it as comprehending a knowledge of God's Law,
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and then it signifies a knowledge of our selves compared with the Law, it hath knowledge of the rule,
and then it signifies a knowledge of our selves compared with the Law, it hath knowledge of the Rule,
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and so of what is duty and what is sin, and withall it hath in it the knowledge of our selves and of our conformity or disconformity to the rule;
and so of what is duty and what is since, and withal it hath in it the knowledge of our selves and of our conformity or disconformity to the Rule;
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Conscience then in this respect is a mans knowledge of Gods will and of himself as compared with it. 4. We may consider this co knowledge as it supposeth beside the knowledge of our selves, the knowledge of something taking notice of us,Conscience then in this respect is a men knowledge of God's will and of himself as compared with it. 4. We may Consider this counterfeit knowledge as it Supposeth beside the knowledge of our selves, the knowledge of something taking notice of us,
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or of something deputed in us by God to keep a record of all our carriage and particular actions,
or of something deputed in us by God to keep a record of all our carriage and particular actions,
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and so it is looked on as some way different from us; hence it is called a Testimony, the testimony of our conscience.
and so it is looked on as Some Way different from us; hence it is called a Testimony, the testimony of our conscience.
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Hence also a man will appeal to his Conscience; and it doth when in any measure in exercise, impartially and incorruptly bear witness,
Hence also a man will appeal to his Conscience; and it does when in any measure in exercise, impartially and incorruptly bear witness,
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and a man• Conscience will speak against him as if it were at all no part of him,
and a man• Conscience will speak against him as if it were At all no part of him,
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neither can he command it silence;
neither can he command it silence;
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however then we call it, It's a power deputed in the soul of man by God, taking orders from Him and f•om ▪ His revealed will and word,
however then we call it, It's a power deputed in the soul of man by God, taking order from Him and f•om ▪ His revealed will and word,
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and accusing or excusing the man as He directs; and accusing or excusing the man as He directs;
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It's called Prov. 20. 27. The candle of the Lord, it is above man in its sentencing and accusing,
It's called Curae 20. 27. The candle of the Lord, it is above man in its sentencing and accusing,
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and will not be commanded by him.
and will not be commanded by him.
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To clear it yet a little further, there are in Conscience these Three things, 1. There is the laying down of some ground, such as the Law,
To clear it yet a little further, there Are in Conscience these Three things, 1. There is the laying down of Some ground, such as the Law,
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or the word of God, by which it puts a man to tryal; which is, That we call the major or first proposition of the Argument:
or the word of God, by which it puts a man to trial; which is, That we call the Major or First proposition of the Argument:
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As we may see in Iudas when his Conscience wakened, it layes down this ground (which is done by light) he that is guilty of innoceat Blood, hath broken the Law of God,
As we may see in Iudas when his Conscience wakened, it lays down this ground (which is done by Light) he that is guilty of innoceat Blood, hath broken the Law of God,
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and may expect horrible Wrath. 2. There is an assuming, which is the minor or second Proposition of the Argument,
and may expect horrible Wrath. 2. There is an assuming, which is the minor or second Proposition of the Argument,
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or the Assumption, if the man be guilty of such and such sin;
or the Assump, if the man be guilty of such and such since;
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As thus, But I Iudas am guilty of Innocent Blood, and have broken the Command of God, (and this the Conscience by it's Testimony confirmeth) Then 3. It draweth the Conclusion, and speaks forth the mans Lot,
As thus, But I Iudas am guilty of Innocent Blood, and have broken the Command of God, (and this the Conscience by it's Testimony confirmeth) Then 3. It draws the Conclusion, and speaks forth the men Lot,
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and gives out his Doom, what he may expect; as in the present instance;
and gives out his Doom, what he may expect; as in the present instance;
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thou Iudas mayest expect horrible Wrath from God, this Conscience applyes, and layes home unto him;
thou Iudas Mayest expect horrible Wrath from God, this Conscience Applies, and lays home unto him;
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every Conscience hath these Three in less or more.
every Conscience hath these Three in less or more.
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The way of Conscience its Reasoning and Concluding, is different from a mans Knowledge and Light;
The Way of Conscience its Reasoning and Concluding, is different from a men Knowledge and Light;
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For a man may see Sin and not be touched with it: It d•ffers likewise from the memory;
For a man may see since and not be touched with it: It d•ffers likewise from the memory;
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For a man may remember that which affecteth him not. It differeth from Self-examination;
For a man may Remember that which affects him not. It differeth from Self-examination;
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for that, if it be mee• examination, brings a man only to know that he lyes under such and such Sins, so and so circumstantia•ed;
for that, if it be mee• examination, brings a man only to know that he lies under such and such Sins, so and so circumstantia•ed;
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though it make use of all these Three as it's Instruments, yet it go• beyond them,
though it make use of all these Three as it's Instruments, yet it go• beyond them,
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and hath a Pricking, Stinging, Paining Power; It Accuseth, Sentenceth, Smiteth and sharply Censureth:
and hath a Pricking, Stinging, Paining Power; It Accuseth, sentenceth, Smites and sharply Censureth:
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Whereas, before Conscience act it's part, a man may look often on his Sins, and yet but overlook them;
Whereas, before Conscience act it's part, a man may look often on his Sins, and yet but overlook them;
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And as to things that are right, Conscience doth not only or barely look on them,
And as to things that Are right, Conscience does not only or barely look on them,
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but it hath an approving Testimony, which proveth comfortable;
but it hath an approving Testimony, which Proves comfortable;
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there is such a thing as this in every one of you, which will let nothing pass,
there is such a thing as this in every one of you, which will let nothing pass,
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but more or less will take notice of it, and either accuse or excuse you for it.
but more or less will take notice of it, and either accuse or excuse you for it.
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As to the 2d. The use of Conscience, or the Ends wherefore God hath put this in Men and Women, which I shall draw to Three heads;
As to the 2d. The use of Conscience, or the Ends Wherefore God hath put this in Men and Women, which I shall draw to Three Heads;
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that may be as so many Reasons of the Doctrine.
that may be as so many Reasons of the Doctrine.
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1. He hath done so for this end, that by it he may keep up his Soveraignity, Power and Terribleness;
1. He hath done so for this end, that by it he may keep up his Sovereignty, Power and Terribleness;
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and keep men under the awe and dread thereof;
and keep men under the awe and dread thereof;
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For this which is called Conscience, will make the sto•est to tremble, it will Write and Impress so v•vely and deeply these great Truths, that none shall be able to blot them out, that there is a God, that there is a Judgement to come,
For this which is called Conscience, will make the sto•est to tremble, it will Write and impress so v•vely and deeply these great Truths, that none shall be able to blot them out, that there is a God, that there is a Judgement to come,
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and that all will be called to Reckoning, which none will get eschewed, It will fix and fasten such selfconvictions on Sinners,
and that all will be called to Reckoning, which none will get Eschewed, It will fix and fasten such selfconvictions on Sinners,
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as will make them un-avoidably condemn themselves:
as will make them avoidable condemn themselves:
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So Iohn 8. 9, 10. When the Scribes and Pharisees bring a women taken in adultery to Christ, intending thereby to trap and insnare him, He sayeth, He that is without sin amongst you, let him cast the first stone at her;
So John 8. 9, 10. When the Scribes and Pharisees bring a women taken in adultery to christ, intending thereby to trap and ensnare him, He Saith, He that is without since among you, let him cast the First stone At her;
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Whereby their Consciences were made to bear such faithful Testimony against them, and to carry such terror with it, that they were all forced to steal away one by one;
Whereby their Consciences were made to bear such faithful Testimony against them, and to carry such terror with it, that they were all forced to steal away one by one;
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and yet they needed not to have thought shame on account of any thing we hear men could have challenged them for;
and yet they needed not to have Thought shame on account of any thing we hear men could have challenged them for;
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But Conscience had such an awe and force on them, that there was no resisting of it.
But Conscience had such an awe and force on them, that there was no resisting of it.
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Scripture-history does also tell us that such is the power and force of Conscience, when it is awaked, that it will make the knees to smite one against another, even of a Belshazzar, and will make a Gouernour Felix to tremble.
Scripture history does also tell us that such is the power and force of Conscience, when it is awaked, that it will make the knees to smite one against Another, even of a Belshazzar, and will make a Governor Felix to tremble.
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A Second end is, That God may hold Men and Women at their duty, in going about these things which are commanded and prescribed by him,
A Second end is, That God may hold Men and Women At their duty, in going about these things which Are commanded and prescribed by him,
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and in abstaining from forbidden sins;
and in abstaining from forbidden Sins;
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For, if there were not some awe from Conscience, what extravagancies would they loosly run into, who have no fear of God and of his Word? And thus Conscience hath a force to put men to duty, in these respects. 1 ▪ It discovers Duty,
For, if there were not Some awe from Conscience, what extravagancies would they loosely run into, who have no Fear of God and of his Word? And thus Conscience hath a force to put men to duty, in these respects. 1 ▪ It discovers Duty,
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and holds it before them, when the Lord hath commanded to Pray, read the Scriptures, to keep the Church,
and holds it before them, when the Lord hath commanded to Pray, read the Scriptures, to keep the Church,
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and wait upon Ordinances dispensed there; to keep holy the Sabbath day, &c. Conscience puts a man in mind of these,
and wait upon Ordinances dispensed there; to keep holy the Sabbath day, etc. Conscience puts a man in mind of these,
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and when he neglects any one of them, will say to him, thou shouldest be in another place, or about other work;
and when he neglects any one of them, will say to him, thou Shouldst be in Another place, or about other work;
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so when Davids heart smote him, it helped him to see his Duty. 2. There is an obligation to Duty laid on by Conscience,
so when Davids heart smote him, it helped him to see his Duty. 2. There is an obligation to Duty laid on by Conscience,
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so that the man cannot shift it, he cannot, he dare not say, such a thing is not my duty,
so that the man cannot shift it, he cannot, he Dare not say, such a thing is not my duty,
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for Conscience beareth it in and layeth it on him convincingly. 3. There is an efficacy in Conscience to pouss to duty, from this comes that restlesness and disquiet that is often in Men and Women,
for Conscience bears it in and Layeth it on him convincingly. 3. There is an efficacy in Conscience to pouss to duty, from this comes that restlessness and disquiet that is often in Men and Women,
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when duty is omitted that they can have no peace till it be gone about. 4. Conscience inviteth to duty, by promising peace upon the performance of it:
when duty is omitted that they can have no peace till it be gone about. 4. Conscience Inviteth to duty, by promising peace upon the performance of it:
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On the other hand, Conscience hath influence to restrain from Sin. 1. By discovering such and such a thing to be Sin,
On the other hand, Conscience hath influence to restrain from Sin. 1. By discovering such and such a thing to be since,
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and though the Soul would notwithstanding endeavour to digest it, yet Conscience makes a challenge to go down with it. 2. By threatning the Sinner when it's warning is neglected, and not taken;
and though the Soul would notwithstanding endeavour to digest it, yet Conscience makes a challenge to go down with it. 2. By threatening the Sinner when it's warning is neglected, and not taken;
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telling him that he shall repent it one day, and that it will make him repent i•. 3. By taking away the sweetness of Sin,
telling him that he shall Repent it one day, and that it will make him Repent i•. 3. By taking away the sweetness of since,
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and leaving a sting in place of it;
and leaving a sting in place of it;
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as when Achab killed Naboth, it said, Hast thou killed, and also taken possession? And from this arise challenges,
as when Ahab killed Naboth, it said, Hast thou killed, and also taken possession? And from this arise challenges,
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and fears of the execution of threatned Judgements, which quite mar the comfort the man expected, in the enjoyment of such and such a thing;
and fears of the execution of threatened Judgments, which quite mar the Comfort the man expected, in the enjoyment of such and such a thing;
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in all which it keeps a majestick and stately divine way becoming Gods deputy, and bears witness for him against the Sinner.
in all which it keeps a majestic and stately divine Way becoming God's deputy, and bears witness for him against the Sinner.
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A 3d. end is, To abbreviat (as it were) Gods process in judging men, to justifie and clear him,
A 3d. end is, To abbreviate (as it were) God's process in judging men, to justify and clear him,
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and to make way for his Sentence whatever it be;
and to make Way for his Sentence whatever it be;
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1. It conduceth 〈 ◊ 〉 it were, to the opening of the Books, to the sisting and putting of all persons in a posture before him to be Sentenced by him;
1. It conduceth 〈 ◊ 〉 it were, to the opening of the Books, to the sisting and putting of all Persons in a posture before him to be Sentenced by him;
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it doth in a manner all, so that God hath little or nothing to do,
it does in a manner all, so that God hath little or nothing to do,
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as it were, for it discovers to a man what was his Duty, and his Sin. 2. It citeth him to compear and answer for neglecting such and such a duty,
as it were, for it discovers to a man what was his Duty, and his Sin. 2. It citeth him to compear and answer for neglecting such and such a duty,
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and committing such and such a Sin, and he connot possibly shift compearance. 3. When he doth compear, it giveth in a L•bell of Accusations against the Man,
and committing such and such a since, and he connote possibly shift compearance. 3. When he does compear, it gives in a L•bell of Accusations against the Man,
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and a Catalogue of all his Sins, in thought word and deed, this and this (will it awefully say) thou didst at such and such a time, in such and such a place, aggravated by such and such circumstances. 4. It serveth to be a witness,
and a Catalogue of all his Sins, in Thought word and deed, this and this (will it awfully say) thou didst At such and such a time, in such and such a place, aggravated by such and such Circumstances. 4. It serves to be a witness,
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yea in place of a thousand witnesses, and there is no denying or shifting of what ever it beareth witness to;
yea in place of a thousand Witnesses, and there is no denying or shifting of what ever it bears witness to;
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All which we may see in Iosephs brethren, Gen. 42. 21. who say one to another, We are verily guilty concerning our brother in that we saw the anguish of his soul,
All which we may see in Joseph's brothers, Gen. 42. 21. who say one to Another, We Are verily guilty Concerning our brother in that we saw the anguish of his soul,
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when he besought us and we Would not hear, therefore is this distress come upon us; when he besought us and we Would not hear, Therefore is this distress come upon us;
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The Law discovereth that it was a Sin, Conscience challengeth and accuseth, they are cited, the accusation is given in and proven, this and this they did,
The Law Discovereth that it was a since, Conscience Challengeth and Accuseth, they Are cited, the accusation is given in and proven, this and this they did,
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and did it with all these circumstances;
and did it with all these Circumstances;
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not a pitiful word that Ioseph spoke, nor a tear that he shed in the anguish of his Soul, beseeching them to desist, but they remember it now;
not a pitiful word that Ioseph spoke, nor a tear that he shed in the anguish of his Soul, beseeching them to desist, but they Remember it now;
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and there is no shifting of the challenge and accusation, nor covering of it, as they had done before to their aged Father Iacob; but they must needs now take with all,
and there is no shifting of the challenge and accusation, nor covering of it, as they had done before to their aged Father Iacob; but they must needs now take with all,
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and confess we have sinned, and are very guilty concerning our Brother, &c. 5. It passeth Sentence,
and confess we have sinned, and Are very guilty Concerning our Brother, etc. 5. It passes Sentence,
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and in this respect, the heart is said to condemn when the thing is evil,
and in this respect, the heart is said to condemn when the thing is evil,
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and to absolve or not condemn, when the thing is good, 1 Iohn 3 ▪ 20, 21. 6. When it hath Sentenced and Condemned, it leaveth not the man so,
and to absolve or not condemn, when the thing is good, 1 John 3 ▪ 20, 21. 6. When it hath Sentenced and Condemned, it Leaveth not the man so,
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but goeth on and executeth the Sentence, and turneth a gnawing worm to bite and gnaw,
but Goes on and Executeth the Sentence, and turns a gnawing worm to bite and gnaw,
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and as an Executioner to Buffe• and Smite, to Damp and Torment the Man;
and as an Executioner to Buffe• and Smite, to Damp and Torment the Man;
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Thus ye may see how useful Conscience is to help forward Gods Judgement, and to vindicat him in his Sentence:
Thus you may see how useful Conscience is to help forward God's Judgement, and to Vindicates him in his Sentence:
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And as it is thus with a guilty Conscience, so it is with a Conscience absolving, it will absolve when men condemn as we may see in Paul here;
And as it is thus with a guilty Conscience, so it is with a Conscience absolving, it will absolve when men condemn as we may see in Paul Here;
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when men give in a lybel and accuse, it will discharge, as Acts 23. 1. Men and brethren I have lived in all good conscience before God untill this day:
when men give in a libel and accuse, it will discharge, as Acts 23. 1. Men and brothers I have lived in all good conscience before God until this day:
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and when Conscience hath absolved it maketh cheerfull, as 2 Cor. 1. 12. Our rejoycing is this, the testimony of our conscience, &c. And 1 Iohn 3. 20. If our heart condemn us not,
and when Conscience hath absolved it makes cheerful, as 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, etc. And 1 John 3. 20. If our heart condemn us not,
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then have we confidence towards God: then have we confidence towards God:
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So then we see Conscience hath these Three great uses and ends, 1. To keep people in awe of God,
So then we see Conscience hath these Three great uses and ends, 1. To keep people in awe of God,
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and of his greatness, and to keep them in mind that they must give an account to him. 2. To hold them at their duty,
and of his greatness, and to keep them in mind that they must give an account to him. 2. To hold them At their duty,
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and they should be very loath to contradict it. 3. If duty be neglected, to record all their faults,
and they should be very loath to contradict it. 3. If duty be neglected, to record all their Faults,
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and to accuse and sentence them therefore, and never to leave pursuing them, for Conscience will continue as a worm in hell gnawing for ever and ever.
and to accuse and sentence them Therefore, and never to leave pursuing them, for Conscience will continue as a worm in hell gnawing for ever and ever.
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The First Use serves to bear in this truth on you;
The First Use serves to bear in this truth on you;
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that there is such a thing as Conscience, the most ignorant and profane and haughty of you all,
that there is such a thing as Conscience, the most ignorant and profane and haughty of you all,
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whether young or old, one and other of you have a Conscience, that taketh particula• notice of every thing in your walk, that recordeth all, that accuseth or excuseth;
whither young or old, one and other of you have a Conscience, that Takes particula• notice of every thing in your walk, that recordeth all, that Accuseth or excuseth;
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and though ye take not head to it now, ye will one day be made to know it;
and though you take not head to it now, you will one day be made to know it;
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take it therefore for a certain truth, that ye have such a thing within you, that ye have a Knowledge with your Knowledge,
take it Therefore for a certain truth, that you have such a thing within you, that you have a Knowledge with your Knowledge,
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even a Conscience that remembreth when ye would forget.
even a Conscience that Remember when you would forget.
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The minding of this is useful, 1. To make people cast out with Sin rather then with their Conscience. 2. To make them wary that they take not liberty in secret to Sin. 3. To make them take kindly with reproofs for Sin;
The minding of this is useful, 1. To make people cast out with since rather then with their Conscience. 2. To make them wary that they take not liberty in secret to Sin. 3. To make them take kindly with reproofs for since;
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Remember therefore that there is a Conscience in every one of you ▪ Ye will possibly think it needless to press this,
remember Therefore that there is a Conscience in every one of you ▪ You will possibly think it needless to press this,
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and I wish it were so, but we may shortly point at these evidences, to prove that many on the matter think they have not a Conscience.
and I wish it were so, but we may shortly point At these evidences, to prove that many on the matter think they have not a Conscience.
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The First is, That they take so little pains to prevent a quarrel from their Conscience;
The First is, That they take so little pains to prevent a quarrel from their Conscience;
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how many omit, balk and step over Dutie, and go on in Sin? Which they durst not do if they believed that they had a Conscience. 2. The few challenges that most have under many Sins,
how many omit, balk and step over Duty, and go on in since? Which they durst not do if they believed that they had a Conscience. 2. The few challenges that most have under many Sins,
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and their living in such peace and security, as if they had not a Conscience to disquiet them, many Men and Women know,
and their living in such peace and security, as if they had not a Conscience to disquiet them, many Men and Women know,
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and are as little acquainted with challenges and convictions, and stand in as little awe of Conscience as if they had none at all;
and Are as little acquainted with challenges and convictions, and stand in as little awe of Conscience as if they had none At all;
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Hence we use to say, that such a man has not a Conscience, because, though he have it, he regards it not;
Hence we use to say, that such a man has not a Conscience, Because, though he have it, he regards it not;
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and such a m•n has a Conscience, because he maketh use of it, and listens to what it says. 3. That people seek more to approve themselves in outward and seen Duties,
and such a m•n has a Conscience, Because he makes use of it, and listens to what it Says. 3. That people seek more to approve themselves in outward and seen Duties,
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than in inward and secret ones, and look more after mens Approbation then Gods, and lean more to,
than in inward and secret ones, and look more After men's Approbation then God's, and lean more to,
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and lay more weight on outward testimonies from men, then to, and on inward ones from their own Conscience.
and lay more weight on outward testimonies from men, then to, and on inward ones from their own Conscience.
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If Conscience were really believed to be, there would be as great aw of God, and as great loathness to Sin in secret, as before many witnesses.
If Conscience were really believed to be, there would be as great awe of God, and as great loathness to since in secret, as before many Witnesses.
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But ye will Object and say, seing every one hath a Conscience, what can be the reason that many care so little for Conscience?
But you will Object and say, sing every one hath a Conscience, what can be the reason that many care so little for Conscience?
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Answer, 1. What is the reason that men care so little for God? If they care not for the Lord and Master, it's no wonder they care so little for the Deputy and Servant;Answer, 1. What is the reason that men care so little for God? If they care not for the Lord and Master, it's no wonder they care so little for the Deputy and Servant;
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shall we therefore think that there is not such a thing at all as a Conscience in such? No, by no means;
shall we Therefore think that there is not such a thing At all as a Conscience in such? No, by no means;
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it will prove indeed, that they slight Conscience, but not that they want a Conscience. 2. There is in many men a contending with and provocking of Conscience, which in Gods righteous Judgement maketh a silent Conscience;
it will prove indeed, that they slight Conscience, but not that they want a Conscience. 2. There is in many men a contending with and provoking of Conscience, which in God's righteous Judgement makes a silent Conscience;
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when the Lord maketh Conscience quick, and sets it on to reprove and check for Sin,
when the Lord makes Conscience quick, and sets it on to reprove and check for since,
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and men do not listen to it's checks and reproofs, Conscience offendeth, and will not reprove:
and men do not listen to it's Checks and reproofs, Conscience offends, and will not reprove:
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Conscience being Gods Deputy, taketh Orders from him, and when God will •ot vouchsafe a word of reproof on a man, neither will it;
Conscience being God's Deputy, Takes Order from him, and when God will •ot vouchsafe a word of reproof on a man, neither will it;
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Ephraim is joyned to idols let him alone, saveth the Lord, Hos. 4. 17. And from Rom. 1. 20, 21. We may see the cause why God giveth up the heathen to a reprobate mind, to do things that are not convenient, To be their going cross to the light of nature,Ephraim is joined to Idols let him alone, Saveth the Lord, Hos. 4. 17. And from Rom. 1. 20, 21. We may see the cause why God gives up the heathen to a Reprobate mind, to do things that Are not convenient, To be their going cross to the Light of nature,
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and their natural Conscience, and not only doing things sinful, but taking pleasure in them that did them;
and their natural Conscience, and not only doing things sinful, but taking pleasure in them that did them;
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therefore they are given up to do greatest things without check or challenge: Hence it is thus in part at least, with many Professors within the visible Church, for thwarting with Conscience;
Therefore they Are given up to do greatest things without check or challenge: Hence it is thus in part At least, with many Professors within the visible Church, for thwarting with Conscience;
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and indeed a silent and dumb Conscience is a great plague, for if it cease to be a reprover,
and indeed a silent and dumb Conscience is a great plague, for if it cease to be a reprover,
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and speak not, men, nay, even godly men, may and will sleep on, as David, after the going over the belly of his light,
and speak not, men, nay, even godly men, may and will sleep on, as David, After the going over the belly of his Light,
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and blunting the edge of his Conscience slept long enough, till Conscience at last roused him up:
and blunting the edge of his Conscience slept long enough, till Conscience At last roused him up:
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Hence also the Apostle speaketh of some Consciences which were seared with an hot iron;
Hence also the Apostle speaks of Some Consciences which were seared with an hight iron;
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which is not so to be understood, as if Conscience were flesh, or of a fleshly substance, only he maketh the comparison, that as a mans flesh is sensible of,
which is not so to be understood, as if Conscience were Flesh, or of a fleshly substance, only he makes the comparison, that as a men Flesh is sensible of,
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and affected with the prick of a pin, so is Conscience with Sin, while tender;
and affected with the prick of a pin, so is Conscience with since, while tender;
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But as the flesh of a Man or Beast, when it is seared or burnt, a considerable thurst will not much, if at all affect it;
But as the Flesh of a Man or Beast, when it is seared or burned, a considerable thirst will not much, if At all affect it;
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So is Conscience, when stupified, and made sensless, by multiplied Sins against light, it groweth so cauterized and seared, that hardly any Sin,
So is Conscience, when Stupified, and made senseless, by multiplied Sins against Light, it grows so cauterized and seared, that hardly any since,
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or challenge for Sin is felt. 3. Men want not a Conscience, though they hear it not always speaking;
or challenge for since is felt. 3. Men want not a Conscience, though they hear it not always speaking;
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for Conscience may often be speaking when they take not head to it;
for Conscience may often be speaking when they take not head to it;
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As is abundantly clear in David and Iosephs brethren, for that which is the Death ▪ evil of a natural man, may sometimes be the sore and dangerous sickness and distemper of a child of God;
As is abundantly clear in David and Joseph's brothers, for that which is the Death ▪ evil of a natural man, may sometime be the soar and dangerous sickness and distemper of a child of God;
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And though Conscience may speak but softly for a time, yet thereafter it will speak louder,
And though Conscience may speak but softly for a time, yet thereafter it will speak Louder,
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and make it known that it spoke when it was not listened unto: The day cometh when the Books will be opened, and Conscience will speak plainly, smartly,
and make it known that it spoke when it was not listened unto: The day comes when the Books will be opened, and Conscience will speak plainly, smartly,
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and home, and it concerns you all to know, that Conscience is not absent when it is quiet;
and home, and it concerns you all to know, that Conscience is not absent when it is quiet;
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but that it will speak, and speak to purpose in due time, and that as a party with whom there is no Trysting till it come before the great Judge,
but that it will speak, and speak to purpose in due time, and that as a party with whom there is no Trysting till it come before the great Judge,
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and then it will give in what it hath to say;
and then it will give in what it hath to say;
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and it will then be evidently known that there was a Conscience in the prophanest person, who most cauterized it, by going over the belly of it's Light and Suggestions.
and it will then be evidently known that there was a Conscience in the profanest person, who most cauterized it, by going over the belly of it's Light and Suggestions.
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The 2. Use speaketh to you that live at randome taking great Liberty and Latitude to your selves beside the Rule, O! do you believe and remember that there is a Conscience within you,
The 2. Use speaks to you that live At random taking great Liberty and Latitude to your selves beside the Rule, OH! do you believe and Remember that there is a Conscience within you,
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and that it will call you to a Reckoning? sure, if ye did in good earnest, ye would be other manner of men:
and that it will call you to a Reckoning? sure, if you did in good earnest, you would be other manner of men:
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It's generally granted, that there is a Conscience in all, and the prophanest will have Conscience often in their mouth (and indeed their Conscience is little worth) when they stand in no aw of it, but rather trample on it;
It's generally granted, that there is a Conscience in all, and the profanest will have Conscience often in their Mouth (and indeed their Conscience is little worth) when they stand in no awe of it, but rather trample on it;
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Let me tell you, the greater Light ye have, and the moe means and warnings ye are priviledged with, the greater will be the aggravation of your guilt,
Let me tell you, the greater Light you have, and the more means and Warnings you Are privileged with, the greater will be the aggravation of your guilt,
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and the more dreadful will be your Ditty, and Doom from God, and from your own Conscience;
and the more dreadful will be your Ditty, and Doom from God, and from your own Conscience;
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If Conscience will be an impartial Witness, and severe Judge against all, even Heathens, who never heard the Gospel. O then!
If Conscience will be an impartial Witness, and severe Judge against all, even heathens, who never herd the Gospel. O then!
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what access will it have, terribly to reprove, condemn, smite and gnaw you that live under the Gospel,
what access will it have, terribly to reprove, condemn, smite and gnaw you that live under the Gospel,
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and hear the word dayly? Many of you have some stickling and stirring of Conscience within you; but alace!
and hear the word daily? Many of you have Some stickling and stirring of Conscience within you; but alace!
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ye know not what it meaneth, and would be quite of it, but from this Word, be exhorted to know who hath appointed it,
you know not what it means, and would be quite of it, but from this Word, be exhorted to know who hath appointed it,
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and for what end it is appointed, and make use of it's warnings;
and for what end it is appointed, and make use of it's Warnings;
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〈 ◊ 〉 for others that know it, and go on sleeping securely in your Sin, I must say this to you, that the more knowledge ye have of it, it will certainly make you to have the more dreadful wakening ▪ When all the kindreds of the earth shall houl at the seeing of the son of man ▪ and stand trembling at his presence.
〈 ◊ 〉 for Others that know it, and go on sleeping securely in your since, I must say this to you, that the more knowledge you have of it, it will Certainly make you to have the more dreadful wakening ▪ When all the kindreds of the earth shall houl At the seeing of the son of man ▪ and stand trembling At his presence.
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O! what a scrich and cry will Conscience have in that day, louder (I conceive) in some respect,
OH! what a scritch and cry will Conscience have in that day, Louder (I conceive) in Some respect,
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then the Trumpet it self, setting home the Truth of Challenges, bearing witness of the fact,
then the Trumpet it self, setting home the Truth of Challenges, bearing witness of the fact,
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and representing the horrour, terror and torment abiding them;
and representing the horror, terror and torment abiding them;
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therefore think on it, O! think on it, all ye who continue in Sin and will not be reclaimed, who mock at all Warnings,
Therefore think on it, OH! think on it, all the who continue in since and will not be reclaimed, who mock At all Warnings,
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and break all Bonds, and will not be subject to Discipline, ye shall not be able to shake off the Bo•d of Conscience,
and break all Bonds, and will not be Subject to Discipline, you shall not be able to shake off the Bo•d of Conscience,
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but it shall bind you as the Colar of your Coat, and keep you bound till ye be •isted before the Judgement Seat of God.
but it shall bind you as the Collar of your Coat, and keep you bound till you be •isted before the Judgement Seat of God.
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Use 3. Seing ye have a Conscience, let it not be silent, idle and usle• ▪ but put it to speak,Use 3. Sing you have a Conscience, let it not be silent, idle and usle• ▪ but put it to speak,
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and do you hear what it saith, and take you warning from it; it will not be Bribed, Budded, nor Boasted;
and do you hear what it Says, and take you warning from it; it will not be Bribed, Budded, nor Boasted;
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It's a sore matter to have a Conscience, and never to take notice of it, nor of what it sayeth.
It's a soar matter to have a Conscience, and never to take notice of it, nor of what it Saith.
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I shall now only, seing there are some good and some evil Consciences, as they are,
I shall now only, sing there Are Some good and Some evil Consciences, as they Are,
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or, are not informed, beseech you to study to have a well informed Conscience, especially,
or, Are not informed, beseech you to study to have a well informed Conscience, especially,
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since, where it is well informed, it cannot easily be budded, nor soon prevailed with, to suffer things to come under debate and controversie wherein it is clear:
since, where it is well informed, it cannot Easily be budded, nor soon prevailed with, to suffer things to come under debate and controversy wherein it is clear:
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a just regard too, and the right use-making of Conscience would notably promove Holiness, and nothing readily doth more obstruct it then the not taking heed to Conscience,
a just regard too, and the right Use-making of Conscience would notably promove Holiness, and nothing readily does more obstruct it then the not taking heed to Conscience,
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and not laying due weight on what it sayes.
and not laying due weight on what it Says.
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Though many of you do now look on it as nothing, or a thing of little moment,
Though many of you do now look on it as nothing, or a thing of little moment,
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yet ye will find it to be a greatly momentanious thing, O! that God who hath given us Consciences may be graciously pleased to give the right use of them.
yet you will find it to be a greatly momentanious thing, OH! that God who hath given us Consciences may be graciously pleased to give the right use of them.
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SERMON II. ACTS 24. 16. Herein do I exercise my self, to have alwayes a conscience void of offence toward God, and toward men.
SERMON II ACTS 24. 16. Herein do I exercise my self, to have always a conscience void of offence towards God, and towards men.
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IF we take a view of, and look through Christians and professors of Religion, that may have the Root of the matter in them,
IF we take a view of, and look through Christians and professors of Religion, that may have the Root of the matter in them,
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and may in charity be supposed to be effectually called, there will be found as great a graduall difference amongst them,
and may in charity be supposed to be effectually called, there will be found as great a gradual difference among them,
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as amongst men of any other calling whatsoever;
as among men of any other calling whatsoever;
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And if we will compare them generally with the Apostle, as to the constant vigorous driving of this notable and noble design, there will be found great in-equality, and much lamentable un-likness;
And if we will compare them generally with the Apostle, as to the constant vigorous driving of this notable and noble Design, there will be found great inequality, and much lamentable unlikeness;
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Herein (saith he) do I exercise my self to have always a conscience void of offence toward God and toward men ▪ This was his great Work,Herein (Says he) do I exercise my self to have always a conscience void of offence towards God and towards men ▪ This was his great Work,
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and it is indeed a sweet Work, yea a short sum and compend of a Christians Life.
and it is indeed a sweet Work, yea a short sum and compend of a Christians Life.
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When we discoursed last from this Text, and had drawn some general Doctrines from it,
When we discoursed last from this Text, and had drawn Some general Doctrines from it,
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for clearing the words, we spoke more particularly to this Doctrine, viz. That there is in all men and women a conscience that taketh notice of every piece of their carriage,
for clearing the words, we spoke more particularly to this Doctrine, viz. That there is in all men and women a conscience that Takes notice of every piece of their carriage,
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and is accordingly affected with ▪ and affecteth men for it; Some thing which affecteth them as it is affected;and is accordingly affected with ▪ and affects men for it; some thing which affects them as it is affected;
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if their carriage be good it speaketh good to them;
if their carriage be good it speaks good to them;
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if evil, it speaketh evil to them, Hence its said, Rom. 2. 15. Their conscience bearing witness, and their thoughts the meanwhile accusing or else excusing one another;
if evil, it speaks evil to them, Hence its said, Rom. 2. 15. Their conscience bearing witness, and their thoughts the meanwhile accusing or Else excusing one Another;
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Something also was spoken to what Conscience is, and what is its office:
Something also was spoken to what Conscience is, and what is its office:
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We shall now add a third Doctrine (though it be not the third in the order that we proposed the Doctrines at first) which is this, That Christians ought so to walk ▪ yea if they be tender they will aim and endeavour so to walk ▪ as in nothing they may give their conscience offence.
We shall now add a third Doctrine (though it be not the third in the order that we proposed the Doctrines At First) which is this, That Christians ought so to walk ▪ yea if they be tender they will aim and endeavour so to walk ▪ as in nothing they may give their conscience offence.
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The foregoing Doctrine is common to all, viz. To have a Conscience, but this to walk friendly with the Conscienc,
The foregoing Doctrine is Common to all, viz. To have a Conscience, but this to walk friendly with the Conscience,
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so as not to offend or wrong it, is not common to all, but peculiar to him who is a Christian in earnest;
so as not to offend or wrong it, is not Common to all, but peculiar to him who is a Christian in earnest;
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as the Apostle speaketh of himself in the preeceeding Chapter, ver. 1. Men and brethren, I have lived before God in all good conscience until this day, (supposing him to mean since his conversion) and 2 Cor. 1. 12. Our rejoycing is this, the testimony of our conscience, &c. and Heb. 13. 18. We trust we have a good conscience in all things willing to live honestly:
as the Apostle speaks of himself in the preeceeding Chapter, ver. 1. Men and brothers, I have lived before God in all good conscience until this day, (supposing him to mean since his conversion) and 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, etc. and Hebrew 13. 18. We trust we have a good conscience in all things willing to live honestly:
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and his pitching on this as a great ground of his consolation in straits, is a clear evidence that it is not a common thing,
and his pitching on this as a great ground of his consolation in straits, is a clear evidence that it is not a Common thing,
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but peculiar to the tender Christian:
but peculiar to the tender Christian:
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Hence is the confident approaching of the Saints to God, as we may see in David through the Psalms, in Hezekiah ▪ Isa. 38. 3. Remember I beseech thee, how I have walked before thee in truth, and with a perfect heart;
Hence is the confident approaching of the Saints to God, as we may see in David through the Psalms, in Hezekiah ▪ Isaiah 38. 3. remember I beseech thee, how I have walked before thee in truth, and with a perfect heart;
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and in Iob chap. 27. vers. 6. So 1 Iohn 3 21. Beloved, if our hearts condemn us not,
and in Job chap. 27. vers. 6. So 1 John 3 21. beloved, if our hearts condemn us not,
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then have we confidence towards God. then have we confidence towards God.
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For further clearing of this point, we shall shew First, What it is not to offend the Conscience. 2. That a Believer ought to walk (and if he be tender, will walk) so,
For further clearing of this point, we shall show First, What it is not to offend the Conscience. 2. That a Believer ought to walk (and if he be tender, will walk) so,
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as he may not offend his Conscience. And 3. Make use of the Doctrine.
as he may not offend his Conscience. And 3. Make use of the Doctrine.
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For clearing of the first, we shall shew 1. What offendeth the Conscience. 2. What it is not to offend Conscience.
For clearing of the First, we shall show 1. What offends the Conscience. 2. What it is not to offend Conscience.
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The first of these may be comprised in these three generals;
The First of these may be comprised in these three generals;
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1. That whatever is sin against God offenneth the Conscience, for Conscience being God Deputy ▪ substitute by him,
1. That whatever is since against God offenneth the Conscience, for Conscience being God Deputy ▪ substitute by him,
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and sustaining his place, and vicê in a manner in the Soul to give sentence for him, whatever offends and wrongs God, must also offend and wrong the Conscience;
and sustaining his place, and vicê in a manner in the Soul to give sentence for him, whatever offends and wrongs God, must also offend and wrong the Conscience;
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and though every sin doth not always at present sensibly and feelingly affect the Conscience ▪ yet it maketh way for that,
and though every since does not always At present sensibly and feelingly affect the Conscience ▪ yet it makes Way for that,
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and proveth to be an offence and wrong done to it, in that it layeth the ground of a Challenge. 2. That is an offence and wrong to the Conscience which is against light and knowledge ▪ and though the impulse of Conscience, according to that light, be not always so vigorous,
and Proves to be an offence and wrong done to it, in that it Layeth the ground of a Challenge. 2. That is an offence and wrong to the Conscience which is against Light and knowledge ▪ and though the impulse of Conscience, according to that Light, be not always so vigorous,
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yet where there is a thwarring with light, there is a daring of Conscience ▪ and a contradicting of it,
yet where there is a thwarring with Light, there is a daring of Conscience ▪ and a contradicting of it,
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and (as it is Rem. 14 22.) a man then conde•neth himself in that which he alloweth, and layeth the ground of a challenge against himself in that wherein he hath light and clearness. 3. Conscience is offended or wronged when any thing is adventured on that is contrary to the Impulse of it;
and (as it is Remembering. 14 22.) a man then conde•neth himself in that which he alloweth, and Layeth the ground of a challenge against himself in that wherein he hath Light and clearness. 3. Conscience is offended or wronged when any thing is adventured on that is contrary to the Impulse of it;
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as when Conscience sayeth that such or such a thing ought to be done, and we notwithstanding leave •t undone;
as when Conscience Saith that such or such a thing ought to be done, and we notwithstanding leave •t undone;
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or when it sayeth such and such a thing ought •ot to be done, and yet we do it:
or when it Saith such and such a thing ought •ot to be done, and yet we do it:
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since Conscience (as we said before) takes notice of all a mans thoughts, purposes, words and ways, to give in a word for God,
since Conscience (as we said before) Takes notice of all a men thoughts, Purposes, words and ways, to give in a word for God,
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when that which it says for him is slighted, it cannot but be offended and wronged.
when that which it Says for him is slighted, it cannot but be offended and wronged.
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Secondly ▪ Not to offend, but to keep friendship and a good understanding with the Conscience, supposeth and taketh in, these things, 1. To have the judgment clearly informed anent the mind of God;Secondly ▪ Not to offend, but to keep friendship and a good understanding with the Conscience, Supposeth and Takes in, these things, 1. To have the judgement clearly informed anent the mind of God;
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for though Conscience be above us, yet it is under God, and therefore it ought to be informed from his Word;
for though Conscience be above us, yet it is under God, and Therefore it ought to be informed from his Word;
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and we lay a stumbling-block before it, when we endeavour not to have the eye single (as the Lord speaks) and the understanding clear. 2. To listen and lend the ear to hear what Conscience sayeth,
and we lay a stumbling-block before it, when we endeavour not to have the eye single (as the Lord speaks) and the understanding clear. 2. To listen and lend the ear to hear what Conscience Saith,
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and after deliberation to be sweyed and determined according to what it saith, in doing or forbearing,
and After deliberation to be swayed and determined according to what it Says, in doing or forbearing,
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for unless we take heed to the voice of Conscience, we know not when we please or displease it. 3. To ply and steer a straight course according to the dictate and direction of Conscience, to take orders (to speak so) from it,
for unless we take heed to the voice of Conscience, we know not when we please or displease it. 3. To ply and steer a straight course according to the dictate and direction of Conscience, to take order (to speak so) from it,
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so as when Conscience pointeth at such and such a thing as evil, to stand and sist there, without daring to meddle with it,
so as when Conscience pointeth At such and such a thing as evil, to stand and sist there, without daring to meddle with it,
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or move towards it ▪ and when it holdeth forth such or such a thing to be a duty, straight way to give obedience to it;
or move towards it ▪ and when it holds forth such or such a thing to be a duty, straight Way to give Obedience to it;
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herein mainly consisteth a good Conscience (considering it with respect to its exercise, when once made good) to have our Conscience saying nothing against us,
herein mainly Consisteth a good Conscience (considering it with respect to its exercise, when once made good) to have our Conscience saying nothing against us,
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and without having ground to say any thing against us;
and without having ground to say any thing against us;
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when it cannot challenge us and say that it injoyned us to do such or such a thing,
when it cannot challenge us and say that it enjoined us to do such or such a thing,
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and that yet we did it not, or that it injoyned us to forbear such or such a thing,
and that yet we did it not, or that it enjoined us to forbear such or such a thing,
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and that yet we went on to the doing of it, so that when we come before God it may have nothing to reprove or challenge us for, nothing to condemn us in;
and that yet we went on to the doing of it, so that when we come before God it may have nothing to reprove or challenge us for, nothing to condemn us in;
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but as it holdeth out our duty to us from the Word, just so to endeavour to behave in all things. For the 2d.
but as it holds out our duty to us from the Word, just so to endeavour to behave in all things. For the 2d.
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thing proposed to be spoken to, viz. That a Believer ought, and if he be tender, will walk so,
thing proposed to be spoken to, viz. That a Believer ought, and if he be tender, will walk so,
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as he may not offend his Conscience; These three things will confirm it. 1. The very nature and office of his Conscience;
as he may not offend his Conscience; These three things will confirm it. 1. The very nature and office of his Conscience;
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If so be that Conscience speaketh for God and is appointed by him as his Deputy, to be a remembrancer of Duty,
If so be that Conscience speaks for God and is appointed by him as his Deputy, to be a remembrancer of Duty,
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and a restrainer from Sin, then the awe of God and love to him will make a man that is tender, walk according to the directions of Conscience;
and a restrainer from since, then the awe of God and love to him will make a man that is tender, walk according to the directions of Conscience;
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hence it is that Rom. 13. 5. the commands that are laid on for Gods sake, are also laid on for conscience sake, Wherefore (saith he) ye must needs be subject, not only for wrath, but also for conscience sake;
hence it is that Rom. 13. 5. the commands that Are laid on for God's sake, Are also laid on for conscience sake, Wherefore (Says he) you must needs be Subject, not only for wrath, but also for conscience sake;
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that is from the awe of God, that putteth us to our duty, and from respect to Conscience his Deputy;
that is from the awe of God, that putteth us to our duty, and from respect to Conscience his Deputy;
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in this respect the voice of Conscience is the voice of God; for as a man cannot be tender who refuseth to hear the Word of God,
in this respect the voice of Conscience is the voice of God; for as a man cannot be tender who Refuseth to hear the Word of God,
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so neither can he be tender who refuseth to comply with the directions of his Conscience speaking the mind of God to him.
so neither can he be tender who Refuseth to comply with the directions of his Conscience speaking the mind of God to him.
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A second reason is drawen from the great advantage that floweth from the testimony of Conscience;
A second reason is drawn from the great advantage that flows from the testimony of Conscience;
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it giveth much quietness and sweet peace in all straits and troubles, and much confidence and holy boldness in approaching to God, If our conscience condemn us not, (says Iohn) then have we confidence towards God;
it gives much quietness and sweet peace in all straits and Troubles, and much confidence and holy boldness in approaching to God, If our conscience condemn us not, (Says John) then have we confidence towards God;
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In a word, whatever condition a man can be in, it proves his friend, nay his best friend.
In a word, whatever condition a man can be in, it Proves his friend, nay his best friend.
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A third reason is taken from the great prejudice that cometh to a man through his thwarting and coming in tops with Conscience;
A third reason is taken from the great prejudice that comes to a man through his thwarting and coming in tops with Conscience;
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he wanteth that sweet inward peace that passeth all understanding to keep and garrison his heart and mind, whereby he is much exposed and laid open;
he Wants that sweet inward peace that passes all understanding to keep and garrison his heart and mind, whereby he is much exposed and laid open;
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God looketh terrible-like upon him, and he hath no access to him with boldness and confidence;
God looks terrible-like upon him, and he hath no access to him with boldness and confidence;
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when the Conscience is disquieted, troubled, and as it were through other, or confused, and fears arise,
when the Conscience is disquieted, troubled, and as it were through other, or confused, and fears arise,
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and challenges are wakened therein, these threaten a challenge from God, and portend a storm of wrath to follow:
and challenges Are wakened therein, these threaten a challenge from God, and portend a storm of wrath to follow:
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hence is Davids complaint, Psal. 32. 3. 4. When I keeped silence, my bones waxed old through my roaring ▪ &c. and his lamentation throughout the 51. Psalm; and to this purpose the Apostle Iohn speaks very weightily, If our heart condemn us.
hence is Davids complaint, Psalm 32. 3. 4. When I keeped silence, my bones waxed old through my roaring ▪ etc. and his lamentation throughout the 51. Psalm; and to this purpose the Apostle John speaks very weightily, If our heart condemn us.
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God is greater then our heart, and knoweth all things, where he plainly insinuats, that the Heart or Conscience its condemning, is the forerunner of Gods condemning, and an evidence of it;God is greater then our heart, and Knoweth all things, where he plainly insinuats, that the Heart or Conscience its condemning, is the forerunner of God's condemning, and an evidence of it;
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and that withal the latter is, as more absolutely infallible, so more terrible then the former;
and that withal the latter is, as more absolutely infallible, so more terrible then the former;
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where these three go along together, it is impossible where a person is tender but he will be loath to top or thwart with his Conscience.
where these three go along together, it is impossible where a person is tender but he will be loath to top or thwart with his Conscience.
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As for the Uses which we proposed to speak to in the Third place, they may be drawn to these fou•, 1. For information and instruction in the matter of Duty. 2. For tryal,
As for the Uses which we proposed to speak to in the Third place, they may be drawn to these fou•, 1. For information and instruction in the matter of Duty. 2. For trial,
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and to evidence who are sincere Believers. 3. For reproof. 4. For exhortation;
and to evidence who Are sincere Believers. 3. For reproof. 4. For exhortation;
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there being need of all these, especially to such Christians who take but little heed to their Conscience.
there being needs of all these, especially to such Christians who take but little heed to their Conscience.
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The first Use sheweth what is Believers duty;
The First Use shows what is Believers duty;
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they should by all means learn to know and take up what Conscience saith from the Word of God,
they should by all means Learn to know and take up what Conscience Says from the Word of God,
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and labour to have their Conscience well informed;
and labour to have their Conscience well informed;
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and take notice of what it speaketh ere they do any thing, and what are Conscience thoughts of it,
and take notice of what it speaks ere they do any thing, and what Are Conscience thoughts of it,
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after it is done, and accordingly to be affected, determined and swayed.
After it is done, and accordingly to be affected, determined and swayed.
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It is true, the Law of God is the supream rule, and to be hearkened to in the first place;
It is true, the Law of God is the supreme Rule, and to be harkened to in the First place;
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but that which we are now speaking to, is, concerning taking advice from Conscience, which 1. Doth make the Law speak more sensibly, lively and aloud,
but that which we Are now speaking to, is, Concerning taking Advice from Conscience, which 1. Does make the Law speak more sensibly, lively and aloud,
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then before. 2. It maketh it speak more plainly, for when peoples reason will be ready to shuffle by a word, that sam• word coming into,
then before. 2. It makes it speak more plainly, for when peoples reason will be ready to shuffle by a word, that sam• word coming into,
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and taking hold of the Conscience, will become more clear and convincing, and it maketh the understanding, being thereby made more single, to take it up better. 3. It maketh the man more impartial,
and taking hold of the Conscience, will become more clear and convincing, and it makes the understanding, being thereby made more single, to take it up better. 3. It makes the man more impartial,
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when the Word cometh not to his judgment only, neither will he leave the Word with his light and reason simply - nor to debate with his inclination and affection;
when the Word comes not to his judgement only, neither will he leave the Word with his Light and reason simply - nor to debate with his inclination and affection;
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but putteth the Word and his Conscience together and taketh the meaning of it some way immediatly from his Conscience, it maketh him single and unbyassed (as I said before);
but putteth the Word and his Conscience together and Takes the meaning of it Some Way immediately from his Conscience, it makes him single and unbiased (as I said before);
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and sometimes a• Conscience will speak when the judgment hath little or nothing to say;
and sometime a• Conscience will speak when the judgement hath little or nothing to say;
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so it decideth often betwixt the opposite reasonings of the judgment for both sides. 4. The advice and dictate of Conscience is much more powerful then that of the simple judgment and reason,
so it decideth often betwixt the opposite reasonings of the judgement for both sides. 4. The Advice and dictate of Conscience is much more powerful then that of the simple judgement and reason,
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and adhereth better and more closely then affection or inclination;
and adhereth better and more closely then affection or inclination;
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Conscience being more directly Gods Deputy, and in a more immediate subordination to him i• sticketh more •enaciously by duty;
Conscience being more directly God's Deputy, and in a more immediate subordination to him i• sticketh more •enaciously by duty;
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and it being as a check to our humours, and as a Compass to steer our course by in all things, we are to be swayed by its advice;
and it being as a check to our humours, and as a Compass to steer our course by in all things, we Are to be swayed by its Advice;
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hence some who can almost debate nothing in reason, yet will not dare for Conscience to do such a thing.
hence Some who can almost debate nothing in reason, yet will not Dare for Conscience to do such a thing.
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Some necessary Questions relating to practice arise from this Use, which we shall speak a few words to.
some necessary Questions relating to practice arise from this Use, which we shall speak a few words to.
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As 1. If any other thing beside Conscience may have an impulse to duty? 2. If other things may have an impulse to duty (whether it be credit, interest, inclination, will,
As 1. If any other thing beside Conscience may have an impulse to duty? 2. If other things may have an impulse to duty (whither it be credit, Interest, inclination, will,
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or affection,) how may the impulse of these be decerned, and differenced from the impulse of Conscience? 3. Whether the dictates of Conscience may always be followed, seing its impulse may be wrong? 4. What should be done in such a case,
or affection,) how may the impulse of these be decerned, and differenced from the impulse of Conscience? 3. Whither the dictates of Conscience may always be followed, sing its impulse may be wrong? 4. What should be done in such a case,
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and how may we difference what is right? 5. Whether a man and his Conscience may be friends and agree together in a wrong cause or practice?
and how may we difference what is right? 5. Whither a man and his Conscience may be Friends and agree together in a wrong cause or practice?
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For the first Question, Whether any thing beside Conscience doth or may pou•s to duty? We answer affirmatively, Many things may court us which by their impulse do often •hwart with Conscience,
For the First Question, Whither any thing beside Conscience does or may pou•s to duty? We answer affirmatively, Many things may court us which by their impulse do often •hwart with Conscience,
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hence is the inward combat in the Christian betwixt the Flesh and the Spirit; the Flesh doth pouss to one thing, and Conscience to the contrary;
hence is the inward combat in the Christian betwixt the Flesh and the Spirit; the Flesh does pouss to one thing, and Conscience to the contrary;
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therefore Gal. 5. 17. it's said, The flesh lusteth against the spirit, and the spirit against the flesh,
Therefore Gal. 5. 17. it's said, The Flesh Lusteth against the Spirit, and the Spirit against the Flesh,
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and these two are contrary one to another; and these two Are contrary one to Another;
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and Rom. 7. 23. the Apostle speaketh of a law in his members rebelling against the law of his mind,
and Rom. 7. 23. the Apostle speaks of a law in his members rebelling against the law of his mind,
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and leading him captive to the law of sin in his members; and leading him captive to the law of since in his members;
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more particularly these things (as we hinted before) may have an impulse toward the doing of duty,
more particularly these things (as we hinted before) may have an impulse towards the doing of duty,
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As first ▪ Mens credit, hath a strong impulse, where any thing crossing it, is apprehended to occur. 2. Mens interest hath often an impulse,
As First ▪ Men's credit, hath a strong impulse, where any thing crossing it, is apprehended to occur. 2. Mens Interest hath often an impulse,
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so as to carry on a selfish design, it will make gain seem to be godliness. 3 Mens natural inclinations, will and affections, have an impulse also,
so as to carry on a selfish Design, it will make gain seem to be godliness. 3 Men's natural inclinations, will and affections, have an impulse also,
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and the impulse of these will sometimes be exceeding like to the impulse of Conscience,
and the impulse of these will sometime be exceeding like to the impulse of Conscience,
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and here we may consider these three things which they have influence upon. 1. They may have influence to mar a mans light and pervert his understanding,
and Here we may Consider these three things which they have influence upon. 1. They may have influence to mar a men Light and pervert his understanding,
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as it is said of a gift, It blindeth the eyes of the wise, and perverteth the understanding of the prudent;
as it is said of a gift, It blinds the eyes of the wise, and perverteth the understanding of the prudent;
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so mens credit, interest, and natural inclination, may in a sort bribe the understanding and blind the judgment insensibly,
so men's credit, Interest, and natural inclination, may in a sort bribe the understanding and blind the judgement insensibly,
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and the man not know of it distinctly at least. 2. When they have perverted the judgment they may engage the affections ▪ and these drive violently. 3. If the man yield not to such a thing, his credit or interest will vex him like Conscience,
and the man not know of it distinctly At least. 2. When they have perverted the judgement they may engage the affections ▪ and these drive violently. 3. If the man yield not to such a thing, his credit or Interest will vex him like Conscience,
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and take rest and quiet from him;
and take rest and quiet from him;
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as we see in Herod, Matth. 14. 9. who when the dancing Damsel suited for the head of Iohn the Baptist, was sorry (or grieved,) nevertheless for his oaths sake,
as we see in Herod, Matthew 14. 9. who when the dancing Damsel suited for the head of John the Baptist, was sorry (or grieved,) nevertheless for his Oaths sake,
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and for them who sat at table with him, he commanded it to be given her; and for them who sat At table with him, he commanded it to be given her;
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Folk would have thought that it was his Conscience that made him sorry, but indeed it was not Conscience but Credit;
Folk would have Thought that it was his Conscience that made him sorry, but indeed it was not Conscience but Credit;
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therefore it is said, not only for his oaths sake, but for them that sat at table with him;
Therefore it is said, not only for his Oaths sake, but for them that sat At table with him;
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it's like if his oath had been been given in privat, Conscience would not much have troubled him;
it's like if his oath had been been given in private, Conscience would not much have troubled him;
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and while it's said he was sorry or grieved, it sheweth plainly that his Credit suffered him to get no rest until the •ll turn was done;
and while it's said he was sorry or grieved, it shows plainly that his Credit suffered him to get no rest until the •ll turn was done;
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under pretext of keeping his oath;
under pretext of keeping his oath;
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Herod was predominantly swayed by these who sat at Table with him, and would have it thought that he was to be excused because otherways he could not forsooth keep his oath, who yet had broken many an oath,Herod was predominantly swayed by these who sat At Table with him, and would have it Thought that he was to be excused Because otherways he could not forsooth keep his oath, who yet had broken many an oath,
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and made no bones of them.
and made no bones of them.
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For the second Question, How may the impulse of Conscience be known and discerned from the impulse of Credit Interest, inclinations, Will and Affection? Answer, By the Word, To the law and to the testimony, Isa. 8. 20 Conscience is subject to that,
For the second Question, How may the impulse of Conscience be known and discerned from the impulse of Credit Interest, inclinations, Will and Affection? Answer, By the Word, To the law and to the testimony, Isaiah 8. 20 Conscience is Subject to that,
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and Conscience never readily pouseth against duty holden out by the Word;
and Conscience never readily pouseth against duty held out by the Word;
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Conscience would never bid Heroa take away the life of an innocent man. 2. If a man be dark and doubtful in a particular, Conscience as Conscience is always single;
Conscience would never bid Heroa take away the life of an innocent man. 2. If a man be dark and doubtful in a particular, Conscience as Conscience is always single;
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but Credit, Interest, and th• like, have always some by-respect, which stealeth in and drowneth Conscience, representing to it that such and such loss or prejudice will follow on such a thing:
but Credit, Interest, and th• like, have always Some by-respect, which steals in and drowneth Conscience, representing to it that such and such loss or prejudice will follow on such a thing:
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Interest and Reputation will make a man say, I would no• do such a thing if I could do otherways;
Interest and Reputation will make a man say, I would no• do such a thing if I could do otherways;
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but shall I hazard all my estate, and possibly my life also? this I may not do;
but shall I hazard all my estate, and possibly my life also? this I may not do;
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and when interest and particularity prevail, they make him to step over Conscience, and to think that he doth no fault;
and when Interest and particularity prevail, they make him to step over Conscience, and to think that he does not fault;
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when it is some particular hazard that swayeth him ▪ interest is satisfied from a supposed necessity,
when it is Some particular hazard that swayeth him ▪ Interest is satisfied from a supposed necessity,
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but Conscience acknowledgeth not that rule;
but Conscience acknowledgeth not that Rule;
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in outward things when the man can do no other ways it will put him to choose suffering. 3. When Credit, Interest,
in outward things when the man can do no other ways it will put him to choose suffering. 3. When Credit, Interest,
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and the like pouss, their impulse is partial and violent, but the impulse of Conscience is impartial and sober;
and the like pouss, their impulse is partial and violent, but the impulse of Conscience is impartial and Sobrium;
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Conscience swaying the man, pouseth him from the awe of God, and from love to him,
Conscience swaying the man, pouseth him from the awe of God, and from love to him,
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and to all that is known to be duty, impartially, as to pray, read, meditate, confer, &c. but when interest, credit,
and to all that is known to be duty, impartially, as to pray, read, meditate, confer, etc. but when Interest, credit,
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or inclination swey him, they will drive him to one thing and not to another, and more especially to that which may satisfie his humour ▪ and that violently;
or inclination swey him, they will drive him to one thing and not to Another, and more especially to that which may satisfy his humour ▪ and that violently;
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but for the more exercising duties of Religion, as to humble himself before God, to repent of sin, to meditate, &c. it doth not pouss or but very coldly and slowly:
but for the more exercising duties of Religion, as to humble himself before God, to Repent of since, to meditate, etc. it does not pouss or but very coldly and slowly:
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as some men will have an impulse to provide for their families, and they will ride and run for that,
as Some men will have an impulse to provide for their families, and they will ride and run for that,
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but if any object of Charity offer, or if there be any hazard of loss for Christ and the Gospels sake, these will be silent there,
but if any Object of Charity offer, or if there be any hazard of loss for christ and the Gospels sake, these will be silent there,
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or if Conscience mutter, it will not be much regarded in what it says.
or if Conscience mutter, it will not be much regarded in what it Says.
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Now if Conscience sweyed the man here, there would be an impartial respect had to one duty as well as to another. 4. Where Interest, Credit, Inclination,
Now if Conscience swayed the man Here, there would be an impartial respect had to one duty as well as to Another. 4. Where Interest, Credit, Inclination,
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or Affection pou•s, they drive not only violently and partially, but irrationally, and cannot stay nor endure to reason and debate things,
or Affection pou•s, they drive not only violently and partially, but irrationally, and cannot stay nor endure to reason and debate things,
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or to be disswa•ed from the thing towards which there is an inclination and will, neither will give a hearing to what may be said to the contrary:
or to be disswa•ed from the thing towards which there is an inclination and will, neither will give a hearing to what may be said to the contrary:
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But Conscience in its impulse, is rational and sober, goes to the Word, and would ha•e matters calmly seasoned and debated,
But Conscience in its impulse, is rational and Sobrium, Goes to the Word, and would ha•e matters calmly seasoned and debated,
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and is the better satisfied the better the business be debated and cleared, because it like•h and loveth rational service:
and is the better satisfied the better the business be debated and cleared, Because it like•h and loves rational service:
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Rom. 12. 1. and therefore layeth every thing to the rule, and readily conte•teth with corruption, with which inclination sideth. 5. When Credit, Interest,Rom. 12. 1. and Therefore Layeth every thing to the Rule, and readily conte•teth with corruption, with which inclination sideth. 5. When Credit, Interest,
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and inclination in their impulses are thwarted, they storm, they vex and torture the man;
and inclination in their impulses Are thwarted, they storm, they vex and torture the man;
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but when the impulse of Conscience is thwarted, it hath a kindly pricking and stounding, the impulse of interest or inclination being thwarted, con•useth and putteth thorow other (to spe•k so,) and being but a carnal fit of passion, maketh •rothy, light, and distemperedly passiona•e;
but when the impulse of Conscience is thwarted, it hath a kindly pricking and stounding, the impulse of Interest or inclination being thwarted, con•useth and putteth thorough other (to spe•k so,) and being but a carnal fit of passion, makes •rothy, Light, and distemperedly passiona•e;
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but it the impulse of Conscience be thwarted, it weighteth and stingeth deeply. 6. The impulse of Conscience affecteth constantly,
but it the impulse of Conscience be thwarted, it weighteth and stingeth deeply. 6. The impulse of Conscience affects constantly,
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and choppeth evenly, though sometimes in its chopping it will be more quick then at another time,
and choppeth evenly, though sometime in its chopping it will be more quick then At Another time,
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yet where it swayeth, it leaveth not off, but continueth chopping this year and the next,
yet where it swayeth, it Leaveth not off, but Continueth chopping this year and the next,
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and accounteth a thing evil or good in another as well as in a mans self,
and accounteth a thing evil or good in Another as well as in a men self,
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and in himself as well as in another, and at all times;
and in himself as well as in Another, and At all times;
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but when a man is poussed by credit, interest, inclination or affection, he is like a distempered man in a Fever whose pulse beateth not evenly, he is not constant and equal,
but when a man is poussed by credit, Interest, inclination or affection, he is like a distempered man in a Fever whose pulse beats not evenly, he is not constant and equal,
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but up or down as the particular that affecteth him, 〈 ◊ 〉 his humour, or cometh near him:
but up or down as the particular that affects him, 〈 ◊ 〉 his humour, or comes near him:
cc-acp a-acp cc a-acp p-acp dt j cst vvz pno31, 〈 sy 〉 po31 n1, cc vvz av-j pno31:
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as for instance, a man swayed by his interest will dispute for the government of such a person this year,
as for instance, a man swayed by his Interest will dispute for the government of such a person this year,
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and for the government of another the next; for such an interest this year, and for a contrary one the next;
and for the government of Another the next; for such an Interest this year, and for a contrary one the next;
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for one sort of government in Church or State as best this year, and for another as best the next;
for one sort of government in Church or State as best this year, and for Another as best the next;
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because his own particular interest cometh in to side with it;
Because his own particular Interest comes in to side with it;
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and so he changeth his Principles according to his Interest, and disputes for one thing to day,
and so he changes his Principles according to his Interest, and disputes for one thing to day,
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and for the contrary the next, thus his interest forgeth and frameth principles to maintain it;
and for the contrary the next, thus his Interest forgeth and frameth principles to maintain it;
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which is an evidence that such mens great principle is their interest, and that they are 〈 ◊ 〉 swayed from a native principle of Conscience, else they would be more evenly and constant:
which is an evidence that such men's great principle is their Interest, and that they Are 〈 ◊ 〉 swayed from a native principle of Conscience, Else they would be more evenly and constant:
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therefore beware to take every impulse for the impulse of Conscience, many men wofully abuse Conscience by their pretentions to it,
Therefore beware to take every impulse for the impulse of Conscience, many men woefully abuse Conscience by their pretentions to it,
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as if some weighty, nay some extraordinary bond were on their Conscience, when as indeed inclination or affection or some other such thing pousseth them on.
as if Some weighty, nay Some extraordinary bound were on their Conscience, when as indeed inclination or affection or Some other such thing pousseth them on.
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The Third Question is, May not even Conscience sometimes err and go wrong? May it not pouse to that which is evil and sinful? and should it then be followed? Ans. Conscience may err,
The Third Question is, May not even Conscience sometime err and go wrong? May it not pouse to that which is evil and sinful? and should it then be followed? Ans. Conscience may err,
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or go wrong two wayes, 1. In respect of Light, by thinking that which is wrong to be right, 2. In respect of Practice in application of the Rule:
or go wrong two ways, 1. In respect of Light, by thinking that which is wrong to be right, 2. In respect of Practice in application of the Rule:
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And therefore it is needful to speak a word for clearing of both;
And Therefore it is needful to speak a word for clearing of both;
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And First, In the general, when we say that men should walk according to their Conscience, we understand it of a Conscience well informed,
And First, In the general, when we say that men should walk according to their Conscience, we understand it of a Conscience well informed,
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and in the exercise of Duty, as knowing its Masters will and doing it;
and in the exercise of Duty, as knowing its Masters will and doing it;
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for a wicked man may have a good Conscience in respect of Light to tell him what he shall do,
for a wicked man may have a good Conscience in respect of Light to tell him what he shall do,
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and to challenge him when he doth wrong, though yet he will not obey it;
and to challenge him when he does wrong, though yet he will not obey it;
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Therefore we say for a man to have a good Conscience, is, to have a well informed Conscience, and doing duty accordingly.
Therefore we say for a man to have a good Conscience, is, to have a well informed Conscience, and doing duty accordingly.
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For further clearing of this, There are Ten sorts of Consciences that men ought not to be guided by;
For further clearing of this, There Are Ten sorts of Consciences that men ought not to be guided by;
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Whereof Five fail in the Major or First proposition, in respect of Light;
Whereof Five fail in the Major or First proposition, in respect of Light;
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and other Five fa•l in the Minor, or Second Proposition, in respect of Practice or Application:
and other Five fa•l in the Minor, or Second Proposition, in respect of Practice or Application:
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The Five sorts that fail in the Major Proposition or in respect of Light, are these. 1. An Erring Conscience,
The Five sorts that fail in the Major Proposition or in respect of Light, Are these. 1. an Erring Conscience,
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when the Judgement is mis-informed, and accounteth Duty to to be Sin, and Sin to be Duty,
when the Judgement is misinformed, and accounteth Duty to to be since, and since to be Duty,
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as it was with these of whom the Lord speaketh, Iohn 16. 2. The time cometh when whosoever killeth you will think that he doth God service;
as it was with these of whom the Lord speaks, John 16. 2. The time comes when whosoever kills you will think that he does God service;
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Though an erring Conscience be not so properly to be called Conscience, for it rather gives offence then edifies,
Though an erring Conscience be not so properly to be called Conscience, for it rather gives offence then Edifies,
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yet this Conscience, such as it is, putteth a man into a strait, that he can neither do nor forbear;
yet this Conscience, such as it is, putteth a man into a strait, that he can neither do nor forbear;
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that is, it necessarly, while it remains, involveth him in sin whether he do or forbear;
that is, it necessarily, while it remains, involveth him in since whither he do or forbear;
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Hence it is said of such a Conscience. ligat sed non obligat it bindeth up the man, but doth not oblidge:
Hence it is said of such a Conscience. Lies sed non obligate it binds up the man, but does not oblige:
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For the man that hath th•s erring Conscience, making him think that such or such a thing is a necessary duty,
For the man that hath th•s erring Conscience, making him think that such or such a thing is a necessary duty,
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when in the mean time it is a Sin; in following the impulse of his Conscience, sinneth against the Law of God;
when in the mean time it is a since; in following the impulse of his Conscience, Sinneth against the Law of God;
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as suppo•e it be in persecuting, or killing; t•e Servants of God, which he thinks good service;
as suppo•e it be in persecuting, or killing; t•e Servants of God, which he thinks good service;
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neither will the error of his Conscience excuse him here, because he should have endeavoured to have it better in•.
neither will the error of his Conscience excuse him Here, Because he should have endeavoured to have it better in•.
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For These that sin in the law shall be judged by the law:
For These that since in the law shall be judged by the law:
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And if he forbear to do such a thing he sinneth against his Conscience, for he supposing it to be Gods mind which it directeth,
And if he forbear to do such a thing he Sinneth against his Conscience, for he supposing it to be God's mind which it directeth,
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and his Conscience being to him in place of God, he is guilty, as if what he doth were done directly and immediately against God;
and his Conscience being to him in place of God, he is guilty, as if what he does were done directly and immediately against God;
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for to him it was so, and he thought so, and thus, through his own cuipable •ccession, it layeth a necessity of sinning on him, whether he do or forbear;
for to him it was so, and he Thought so, and thus, through his own cuipable •ccession, it Layeth a necessity of sinning on him, whither he do or forbear;
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yet it never oblidgeth nor can oblidge him to go contrary to the Law of God ▪ as suppose he thinketh that such a Minister, who is an honest and faithfull man, should be Deposed or Excommunicated, it doth not oblidge him to persecute an innocent and honest man,
yet it never obligeth nor can oblige him to go contrary to the Law of God ▪ as suppose he Thinketh that such a Minister, who is an honest and faithful man, should be Deposed or Excommunicated, it does not oblige him to persecute an innocent and honest man,
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and yet if he endeavour it no•, he sinneth against his Conscience, in countenancing of that Person, which he in his mis-apprehension judgeth to be Sin:
and yet if he endeavour it no•, he Sinneth against his Conscience, in countenancing of that Person, which he in his misapprehension Judgeth to be since:
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This may seem to be somewhat strange and paradoxal;
This may seem to be somewhat strange and paradoxal;
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but it is the wofull effect, and bitter fruit of the want of Light, and of a well-informed Conscience,
but it is the woeful Effect, and bitter fruit of the want of Light, and of a well-informed Conscience,
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and it floweth not from the nature of the Word of God, nor from the n•ture of Conscience,
and it flows not from the nature of the Word of God, nor from the n•ture of Conscience,
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but from our own Corruption, making• no use, or an ill use of the Word of God, the Superior of the Conscience:
but from our own Corruption, making• no use, or an ill use of the Word of God, the Superior of the Conscience:
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So that there is hardly a worse thing then ane Erring Conscience; Because, whether the man that hath it forbear, or doe, to him it is Sin;
So that there is hardly a Worse thing then ane Erring Conscience; Because, whither the man that hath it forbear, or do, to him it is since;
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only, if the thing be indifferent, it oblidgeth to do, or forbear;
only, if the thing be indifferent, it obligeth to do, or forbear;
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for when the Word determineth not, Conscience (though mis-informed) casteth the ballance to the side which it judgeth to be necessary;
for when the Word determineth not, Conscience (though misinformed) Cast the balance to the side which it Judgeth to be necessary;
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As for instance, it a man think it a sin to hear the Word with the head un-covered, he is oblidged to cover his head, and contrarily;
As for instance, it a man think it a since to hear the Word with the head uncovered, he is obliged to cover his head, and contrarily;
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for Conscience there casteth the ballance:
for Conscience there Cast the balance:
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but when the thing is unlawful on the matter, it may bind him up, while it remains in an Error,
but when the thing is unlawful on the matter, it may bind him up, while it remains in an Error,
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so as he cannot without sin counteract it's dictat; but it never oblidgeth him to sin.
so as he cannot without since counteract it's dictate; but it never obligeth him to since.
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2. An Opinionative Conscience, is not a good guide, That is, when a man hath some sort of Light,
2. an Opinionative Conscience, is not a good guide, That is, when a man hath Some sort of Light,
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or apprehension of a thing to be Duty;
or apprehension of a thing to be Duty;
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yet fear•th that it may not be Duty, and hath some 〈 ◊ 〉 or 〈 ◊ 〉 about the matter;
yet fear•th that it may not be Duty, and hath Some 〈 ◊ 〉 or 〈 ◊ 〉 about the matter;
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For 1. This is not Faith, but Opinion and in matters of Faith, Opinion cannot be a ground to rest upon;
For 1. This is not Faith, but Opinion and in matters of Faith, Opinion cannot be a ground to rest upon;
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Therefore, Rom. 14. 5. Every man •ughe to be fully perswaded in his own mind. 2. In matters of Practice, the impulse of an opinionating Conscience, will not warrand us;
Therefore, Rom. 14. 5. Every man •ughe to be Fully persuaded in his own mind. 2. In matters of Practice, the impulse of an opinionating Conscience, will not warrant us;
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For when a man hesitats, he cannot do in Faith; therefore to do; it is sin to him, because he hath not perswasion;
For when a man hesitats, he cannot do in Faith; Therefore to do; it is since to him, Because he hath not persuasion;
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and in this respect, as to practice, he is like the man that hath the Erring Conscience, he can neither do nor forbear,
and in this respect, as to practice, he is like the man that hath the Erring Conscience, he can neither do nor forbear,
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but he sinneth. 3. If it be in a truth, not fundamental, Opinion may have weight with him,
but he Sinneth. 3. If it be in a truth, not fundamental, Opinion may have weight with him,
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and swey him to that which is most probable, and hath most conveniencies with it (though in matters of Practice it be otherwayes) and it giveth Conscience peace in this respect,
and swey him to that which is most probable, and hath most Conveniences with it (though in matters of Practice it be otherways) and it gives Conscience peace in this respect,
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when that which hath most probability in it (as I have just now said) is inclined to
when that which hath most probability in it (as I have just now said) is inclined to
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3. A Doubting Conscience (of some affinity with the former) which leaveth a man in an hover,
3. A Doubting Conscience (of Some affinity with the former) which Leaveth a man in an hover,
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or suspence, that he knoweth not whether such a thing be Duty, or if such a thing be Sin,
or suspense, that he Knoweth not whither such a thing be Duty, or if such a thing be since,
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or not, certainly here a man is bound not to do doubtingly: For he that doubteth is damned; if he do;
or not, Certainly Here a man is bound not to do doubtingly: For he that doubteth is damned; if he do;
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Rom. 14. 23. And yet there is hazard in forbearing, if the thing be duty;Rom. 14. 23. And yet there is hazard in forbearing, if the thing be duty;
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yea in this case there is a necessity of sinning (bu• still of the mans own contracting) when there is not a mids,
yea in this case there is a necessity of sinning (bu• still of the men own contracting) when there is not a mids,
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but either the man must do or forbear, yet in this case its best for a man to betake himself to the safest side,
but either the man must do or forbear, yet in this case its best for a man to betake himself to the Safest side,
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and to hazard on suffering rather then on sin;
and to hazard on suffering rather then on since;
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As for example, a man must either do such a thing of the lawfulness whereof he doubteth,
As for Exampl, a man must either do such a thing of the lawfulness whereof he doubteth,
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or be•n hazard of losing much, or all that he hath in the World;
or be•n hazard of losing much, or all that he hath in the World;
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He knoweth that suffering simply considered is no sin, and he is some way matter (to say so) of his own suffering, but not of his doing;
He Knoweth that suffering simply considered is no since, and he is Some Way matter (to say so) of his own suffering, but not of his doing;
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since he doubteth, and his doubting layeth this obligation on him, rather to abstain then to do,
since he doubteth, and his doubting Layeth this obligation on him, rather to abstain then to do,
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and to take his hazard of suffering, for in dubiis tutius est abstine•e;
and to take his hazard of suffering, for in dubiis Tutius est abstine•e;
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and in this case no mans authority can oblidge and bind the Conscience to a thing as duty,
and in this case no men Authority can oblige and bind the Conscience to a thing as duty,
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neither can it be loosed by meer Authority, or respect to men when it doubteth ▪ Because no mans meer authority can quiet and satisfie the Conscience;
neither can it be loosed by mere authority, or respect to men when it doubteth ▪ Because no men mere Authority can quiet and satisfy the Conscience;
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nor keep the man skaithless before God, when on such an account he doth any thing doubtingly.
nor keep the man skaithless before God, when on such an account he does any thing doubtingly.
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A 4. Sort is a Scrupling Conscience, which differeth from the former in this, That it is clear in the main of duty,
A 4. Sort is a Scrutining Conscience, which differeth from the former in this, That it is clear in the main of duty,
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but scrupleth and is unclear in some accidental thing, that goeth along with it;
but scrupleth and is unclear in Some accidental thing, that Goes along with it;
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As for instance, when one would pray, and apprehendeth that in praying he will take Gods name in vain,
As for instance, when one would pray, and apprehendeth that in praying he will take God's name in vain,
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because it may be some blasphemous thought is injected into his mind;
Because it may be Some blasphemous Thought is injected into his mind;
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or when a man is about some necessary duty of his lawful calling, and hath some thing like an impulse of Conscience to pray, which haunteth, and some way vexeth him;
or when a man is about Some necessary duty of his lawful calling, and hath Some thing like an impulse of Conscience to pray, which haunteth, and Some Way vexes him;
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This is a scruple, but upon a light ground, and hath little or no reason for it;
This is a scruple, but upon a Light ground, and hath little or no reason for it;
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yet it is born in with violence, and therefore in this case, a man is oblidged rather to go over the scruple and follow his duty;
yet it is born in with violence, and Therefore in this case, a man is obliged rather to go over the scruple and follow his duty;
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for, although he should endeavour to satisfie his Conscience, by reason in this case, as in the former;
for, although he should endeavour to satisfy his Conscience, by reason in this case, as in the former;
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yet when the duty is clear, he should trample upon what would hinder him, and go on with the duty,
yet when the duty is clear, he should trample upon what would hinder him, and go on with the duty,
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and in so doing, he trampleth not upon his Conscience, but upon that which cometh in to mar him in his duty,
and in so doing, he trampleth not upon his Conscience, but upon that which comes in to mar him in his duty,
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and followeth, or (to speak so) doggeth his Conscience.
and follows, or (to speak so) doggeth his Conscience.
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A 5, Sort is a Weak and Infirm Conscience, which especially in indifferent things hindreth a man to use his liberty,
A 5, Sort is a Weak and Infirm Conscience, which especially in indifferent things hindereth a man to use his liberty,
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as Rom. 14. 2. One believeth that he may eat all things, another that is weak eateth herbs;
as Rom. 14. 2. One Believeth that he may eat all things, Another that is weak Eateth herbs;
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he will not take the liberty that God alloweth him, as it was with many in the primo ▪ primitive times, who, thought not all mea•s to be a like lawful as to their use:
he will not take the liberty that God alloweth him, as it was with many in the primo ▪ primitive times, who, Thought not all mea•s to be a like lawful as to their use:
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Though this sort of Conscience should be informed, in order to its being brought up to the use of its lawful liberty;
Though this sort of Conscience should be informed, in order to its being brought up to the use of its lawful liberty;
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yet while it is infirm, and hath not clearness in the thing, it ought to lay on Bands for abstention;
yet while it is infirm, and hath not clearness in the thing, it ought to lay on Bans for abstention;
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as the Apostle sayeth, 1 Cor. 8. and last, If meat make my brother to offend, I will not eat flesh while the world stand•th least I make my brother to offend;
as the Apostle Saith, 1 Cor. 8. and last, If meat make my brother to offend, I will not eat Flesh while the world stand•th least I make my brother to offend;
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because by the example of his eating (as he sayeth before) his weak brother is emboldned to eat also,
Because by the Exampl of his eating (as he Saith before) his weak brother is emboldened to eat also,
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and so his conscience being weak is wounded, all which saith that we ought to study to be well acquainted with the Word of God, that Conscience may be rightly informed thereby.
and so his conscience being weak is wounded, all which Says that we ought to study to be well acquainted with the Word of God, that Conscience may be rightly informed thereby.
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Secondly, There are other five sorts of Consciences that fail in Practise or Application of the Rule, which ought no more to be laid weight upon in practice then the former.Secondly, There Are other five sorts of Consciences that fail in practice or Application of the Rule, which ought no more to be laid weight upon in practice then the former.
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The 1. is a too narrow Conscience, that challengeth too soon (with which many in these days are not much troubled,
The 1. is a too narrow Conscience, that Challengeth too soon (with which many in these days Are not much troubled,
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but rather run on the contrary extremity,) as when a mans light is not clear in a thing that is indifferent,
but rather run on the contrary extremity,) as when a men Light is not clear in a thing that is indifferent,
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as the weak Conscience was wounded for eating a little flesh; thus ane infirm Conscience will readily challenge, and highten a si• without ground;
as the weak Conscience was wounded for eating a little Flesh; thus ane infirm Conscience will readily challenge, and heighten a si• without ground;
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which is especially to be found among new beginners, who use to have a number of challenges for this and that, which yet cannot well abide the tryal;
which is especially to be found among new beginners, who use to have a number of challenges for this and that, which yet cannot well abide the trial;
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several particulars might be instanced in, as they will be sometimes challenged, and disquieted for coming into such a company;
several particulars might be instanced in, as they will be sometime challenged, and disquieted for coming into such a company;
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which yet 〈 ◊ 〉 might have done warrantably; for not speaking when possi•ly it was their duty to hold their tongue;
which yet 〈 ◊ 〉 might have done warrantably; for not speaking when possi•ly it was their duty to hold their tongue;
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•or speaking when yet it was their duty to speak;
•or speaking when yet it was their duty to speak;
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for taking so much meat and drink, which yet is but sufficient for the sustentation of nature;
for taking so much meat and drink, which yet is but sufficient for the sustentation of nature;
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though they question not such 〈 ◊ 〉 and drink to be lawful for the kind,
though they question not such 〈 ◊ 〉 and drink to be lawful for the kind,
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yet they are challenged and troubled without ground; as to the measur• and quantity.
yet they Are challenged and troubled without ground; as to the measur• and quantity.
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2. A too large and gross Conscience, which we fear is the •orest and r•fest sickness among Consciences, a Conscience that can easily digest many things, which being laid to the Rule, would be found sinful, a gross Conscience is opposit to tenderness,
2. A too large and gross Conscience, which we Fear is the •orest and r•fest sickness among Consciences, a Conscience that can Easily digest many things, which being laid to the Rule, would be found sinful, a gross Conscience is opposite to tenderness,
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and can hear of sin threatned, without fear, which it is lying under, it standeth not on the offence of others;
and can hear of since threatened, without Fear, which it is lying under, it Stands not on the offence of Others;
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As in Corinth, There were some that went on in the use of their Liberty withour regard of their weak Brethren, not caring whether they offended them or not;
As in Corinth, There were Some that went on in the use of their Liberty withour regard of their weak Brothers, not caring whither they offended them or not;
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it regardeth not other folks Conscience in indifferent things;
it Regardeth not other folks Conscience in indifferent things;
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it will not only confidently come near to ill, but hazard on ill whereas all appearance of evil should be abstain'd from:
it will not only confidently come near to ill, but hazard on ill whereas all appearance of evil should be abstained from:
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it's a narrow Conscience ab•deth over far a back, so a gross Conscience cometh over near;
it's a narrow Conscience ab•deth over Far a back, so a gross Conscience comes over near;
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it will put persons to eat to drink, and to be cloathed too libe•ally, prodigally and vainly, because these things are la•ful.
it will put Persons to eat to drink, and to be clothed too libe•ally, prodigally and vainly, Because these things Are la•ful.
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The following 3d, 4th, 5th, Sort of Conscience are degrees of one and the same kind, some whereof are incident to Believers, some not.
The following 3d, 4th, 5th, Sort of Conscience Are Degrees of one and the same kind, Some whereof Are incident to Believers, Some not.
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The 3d, Is a sleepy Conscience, such as was in David, in a great measure, when he •ell in Adultery, Murther, and in the Sin of vain numbering the people;
The 3d, Is a sleepy Conscience, such as was in David, in a great measure, when he •ell in Adultery, Murder, and in the since of vain numbering the people;
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opposite to this, is a wakened Conscience, that cryeth loud, and knocketh hard, the more sleepy and drousie that Conscience hath been, it rappeth the louder and harder when it is wakened;
opposite to this, is a wakened Conscience, that Cries loud, and knocketh hard, the more sleepy and drowsy that Conscience hath been, it rappeth the Louder and harder when it is wakened;
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therefore men had need to be so much the more awar of the f•rmer gross Conscience, that it draw not on a sleepy Conscience;
Therefore men had need to be so much the more aware of the f•rmer gross Conscience, that it draw not on a sleepy Conscience;
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and when Conscience speaketh not, but is silent now, know that for the time there is ground to fear its being fallen a sleep.
and when Conscience speaks not, but is silent now, know that for the time there is ground to Fear its being fallen a sleep.
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A 4th Sort is a hardned Conscience, which is ▪ when, not only the Conscience is sleeping,
A 4th Sort is a hardened Conscience, which is ▪ when, not only the Conscience is sleeping,
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but the life is much put out of it by habitual sinning;
but the life is much put out of it by habitual sinning;
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And when men thus put out the light and life of their Conscience by sinning, God is provoked to put it out by judiciall hardning (as we see in Pharaoh ) that no challenge bits on them:
And when men thus put out the Light and life of their Conscience by sinning, God is provoked to put it out by judicial hardening (as we see in Pharaoh) that no challenge bits on them:
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There are lesser measures and lower degrees of this that are incident even to the godly,
There Are lesser measures and lower Degrees of this that Are incident even to the godly,
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and not only to several reprobats which come not to Pharaoh his hight.
and not only to several Reprobates which come not to Pharaoh his hight.
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A 5th Sort it a Cauterized Conscience, that is said in the Scripture to be sea•ed as with a hot iron;
A 5th Sort it a Cauterized Conscience, that is said in the Scripture to be sea•ed as with a hight iron;
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this hardneth in a very high degree, when a man runneth over the belly of his Conscience trampling on it,
this Hardeneth in a very high degree, when a man Runneth over the belly of his Conscience trampling on it,
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and doing all in a manner that he can to make it sensless and benumn•d,
and doing all in a manner that he can to make it senseless and benumn•d,
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so that he is no more sensible of a prick from it, then dead flesh is of the thurst of a pin, or of a knif;
so that he is no more sensible of a prick from it, then dead Flesh is of the thirst of a pin, or of a knife;
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habituall sinning, and the Judgement of God joyned together bring on this, which is called, Rom. 1. 28 ▪ giving up to a reprobate mind, so that as it is, 32. Though they know the judgement of God, that they who commit such things are worthy of death,
habitual sinning, and the Judgement of God joined together bring on this, which is called, Rom. 1. 28 ▪ giving up to a Reprobate mind, so that as it is, 32. Though they know the judgement of God, that they who commit such things Are worthy of death,
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yet not only do the same, but have pleasure in them that do them. yet not only do the same, but have pleasure in them that do them.
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It is not of these Consciences that we mean, when we say that ye should so walk as ye give not offence to your Conscience in any thing;
It is not of these Consciences that we mean, when we say that you should so walk as you give not offence to your Conscience in any thing;
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the Conscience of many speaketh, but alace they stop the mouth of it;
the Conscience of many speaks, but alace they stop the Mouth of it;
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therefore take every sort of Conscience to the Word, and suspect that Conscience that is silent when the Word speaketh.
Therefore take every sort of Conscience to the Word, and suspect that Conscience that is silent when the Word speaks.
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A 4th Question is, Whether a man that hath an erring Conscience may not have peace and quietness? If so,
A 4th Question is, Whither a man that hath an erring Conscience may not have peace and quietness? If so,
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how may that peace and quietness be discerned from true peace of Conscience? (where also the 5th Question is somewhat at least indirectly touched on.) Answer, A Conscience, may be pleased while it is erring and in a wrong course,
how may that peace and quietness be discerned from true peace of Conscience? (where also the 5th Question is somewhat At least indirectly touched on.) Answer, A Conscience, may be pleased while it is erring and in a wrong course,
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but it cannot have true peace;
but it cannot have true peace;
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even as we may please our Brother when we flatter him in his sin, and please him not to his edification;
even as we may please our Brother when we flatter him in his since, and please him not to his edification;
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so a man may have not only quietness, but a sort of delight and sainness in an erring Conscience,
so a man may have not only quietness, but a sort of delight and sainness in an erring Conscience,
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but no true peace, because it wanteth the Word of God for its ground; even as an hardned Conscience may have quierness and yet want true solid peace;
but no true peace, Because it Wants the Word of God for its ground; even as an hardened Conscience may have quierness and yet want true solid peace;
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as when Conscience is mistaken or in an error, and agreeth well with the mistake or error, it will be well pleased;
as when Conscience is mistaken or in an error, and agreeth well with the mistake or error, it will be well pleased;
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so when it is humoured and applauded, it is well pleased, and will make the man think that he doeth God good service,
so when it is humoured and applauded, it is well pleased, and will make the man think that he doth God good service,
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while in the mean time he is doing nothing less;
while in the mean time he is doing nothing less;
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yea it will have a sort of delight and fainness flowing from the delusion of its light,
yea it will have a sort of delight and fainness flowing from the delusion of its Light,
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and will make the poor man to be well pleased and satisfied when he gets that which he is seeking, to succeed and go with him.
and will make the poor man to be well pleased and satisfied when he gets that which he is seeking, to succeed and go with him.
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But how shall it be discerned? Answer 1. It is suspiciouslike when the Conscience is overwell pleased,
But how shall it be discerned? Answer 1. It is suspiciouslike when the Conscience is overwell pleased,
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and when Conscience and mens humours are both pleased together, and when corruption doth not side and take part against it, this (I say) is a shrewd evidence that Conscience is erring;
and when Conscience and men's humours Are both pleased together, and when corruption does not side and take part against it, this (I say) is a shrewd evidence that Conscience is erring;
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for when a man is going aright about his duty, corruption, will be against him; but when all is silent it is no good token;
for when a man is going aright about his duty, corruption, will be against him; but when all is silent it is no good token;
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when Paul is a delighting himself in the law of God, there is a law in his Members rebelling against the law of his Mind,
when Paul is a delighting himself in the law of God, there is a law in his Members rebelling against the law of his Mind,
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and leading him captive to the law of Sin in his Members. 2. It may be known by this,
and leading him captive to the law of since in his Members. 2. It may be known by this,
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when Conscience hath more contentment and peace, and greater delight and fainness in such or such a particular supposed duty, then in all other duties;
when Conscience hath more contentment and peace, and greater delight and fainness in such or such a particular supposed duty, then in all other duties;
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as for instance when a man thinketh nothing of but undervalueth Infant-Baptism, and must needs be baptized over again;
as for instance when a man Thinketh nothing of but undervalueth Infant baptism, and must needs be baptised over again;
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and when he is re-baptized, he hath more satisfaction and (as he thinks) more comfort in that Duty and Ordinance,
and when he is Rebaptized, he hath more satisfaction and (as he thinks) more Comfort in that Duty and Ordinance,
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then in all other duties he goeth about, (though his rebaptizing be indeed no duty called for from him), that is an evidence of an erring Conscience;
then in all other duties he Goes about, (though his rebaptizing be indeed no duty called for from him), that is an evidence of an erring Conscience;
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for if it were the peace, comfort and satisfaction of a well informed Conscience, he would have comfort,
for if it were the peace, Comfort and satisfaction of a well informed Conscience, he would have Comfort,
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if not alike comfort in all Duties and Ordinances;
if not alike Comfort in all Duties and Ordinances;
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so when some men have more delight in making others to become Antinomians, or Separatists, or Quakers (they being of such a Judgment, Porswasion and Sect themselves) then in gaining men fre• Popery to be Protestants, or it may be from being meerly natural men to be in good earnest exercised to Godliness;
so when Some men have more delight in making Others to become Antinomians, or Separatists, or Quakers (they being of such a Judgement, Porswasion and Sect themselves) then in gaining men fre• Popery to be Protestants, or it may be from being merely natural men to be in good earnest exercised to Godliness;
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and like the Pharisees will compass Sea and Land for that end, not to make them children of God,
and like the Pharisees will compass Sea and Land for that end, not to make them children of God,
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but to proselyte them to their own Sect;
but to proselyte them to their own Sect;
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That is a shrewd token that it's mens particular Interest and Humour that swayeth them more then Conscience doeth,
That is a shrewd token that it's men's particular Interest and Humour that swayeth them more then Conscience doth,
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or if Conscience have influence here, it is an erroneous and mistaken one. 3. It may be known by a mans more common and ordinary frame and way, it is hard to say that Conscience putteth a man to such or such a thing,
or if Conscience have influence Here, it is an erroneous and mistaken one. 3. It may be known by a men more Common and ordinary frame and Way, it is hard to say that Conscience putteth a man to such or such a thing,
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and to change his way in such or such a particular indeed to the better,
and to change his Way in such or such a particular indeed to the better,
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when yet it doeth not set him on endeavours in the strength of Grace to change his way and life in the general tract of it;
when yet it doth not Set him on endeavours in the strength of Grace to change his Way and life in the general tract of it;
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for as true Grace is uniform, so a well informed and truely good Conscience, makes a man endeavour an universal and uniform change in his way;
for as true Grace is uniform, so a well informed and truly good Conscience, makes a man endeavour an universal and uniform change in his Way;
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and without all doubt it is as clear a duty to pray, to search his Conscience, to walk without giving offence, to hear the Word, to meditate thereon, to injure no man, &c. and yet he will be strick in such a particular,
and without all doubt it is as clear a duty to pray, to search his Conscience, to walk without giving offence, to hear the Word, to meditate thereon, to injure no man, etc. and yet he will be strick in such a particular,
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but prayeth no more, waiteth no more upon Ordinances no better then he had wont to do, &c. this looketh very like an erring Conscience,
but Prayeth no more, waits no more upon Ordinances no better then he had wont to do, etc. this looks very like an erring Conscience,
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for (as I said just now) Conscience maketh not a man to change in one thing only,
for (as I said just now) Conscience makes not a man to change in one thing only,
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but it puts him to endeavour also a change in all: Therefore beware of such deceit•, for Conscience is much abused in this time;
but it puts him to endeavour also a change in all: Therefore beware of such deceit•, for Conscience is much abused in this time;
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it is indeed an excellent thing to keep a good Conscience and void of offence;
it is indeed an excellent thing to keep a good Conscience and void of offence;
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but it's a desperate thing to make a Shoe-horn or Stalking-horss of Conscience, to make it subserve our own humour,
but it's a desperate thing to make a Shoe-horn or Stalking-horss of Conscience, to make it subserve our own humour,
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and the carrying on of our own particular Interest;
and the carrying on of our own particular Interest;
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or to leave the Word and to pretend Conscience, and to be swayed by Interest, under pretext of Conscience:
or to leave the Word and to pretend Conscience, and to be swayed by Interest, under pretext of Conscience:
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There is great need then to look well to the Word, and to have the Word and Conscience going hand in hand together;
There is great need then to look well to the Word, and to have the Word and Conscience going hand in hand together;
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to keep near God, and to walk in holy fear that Conscience have not any thing wherewith it may charge us justly. SERMON III.
to keep near God, and to walk in holy Fear that Conscience have not any thing wherewith it may charge us justly. SERMON III.
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ACTS 24. 16. And herein do I exercise my self to have always a Conscience void of offence toward God, and toward men.
ACTS 24. 16. And herein do I exercise my self to have always a Conscience void of offence towards God, and towards men.
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THere are many sad mistakes about a Christian life, and the serious and zealous following of Holiness;
THere Are many sad mistakes about a Christian life, and the serious and zealous following of Holiness;
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for men either diminish from Holiness as to the extent of it, or dispense with and take a liberty and latitude to themselves in the following of it.
for men either diminish from Holiness as to the extent of it, or dispense with and take a liberty and latitude to themselves in the following of it.
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In this Text we have a short and sweet sum of Pauls life, (an excellent copy and pattern of a Christian walk and conversation,) wherein he giveth us a view of these two. 1. Of his aim and design, to walk so as he may have a Conscience void of offence toward God and toward men;
In this Text we have a short and sweet sum of Paul's life, (an excellent copy and pattern of a Christian walk and Conversation,) wherein he gives us a view of these two. 1. Of his aim and Design, to walk so as he may have a Conscience void of offence towards God and towards men;
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and that in an universal extent always, or at all times and in all things. 2. Of his manner of prosecuting it, Herein (saith he) do I exercise my self:
and that in an universal extent always, or At all times and in all things. 2. Of his manner of prosecuting it, Herein (Says he) do I exercise my self:
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he is seriously taken up with it, it is his great business, his one thing as he calls it, Phil. 3. 13.
he is seriously taken up with it, it is his great business, his one thing as he calls it, Philip 3. 13.
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We spoke of these two generals. 1. That there is in all Men and Women a Conscience that taketh notice of their actions,
We spoke of these two generals. 1. That there is in all Men and Women a Conscience that Takes notice of their actions,
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and is ready to be offended with their miscarriages.
and is ready to be offended with their miscarriages.
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2. That Men and Women, and more especially Believers, ought so to live, and if tender, will aim so to live,
2. That Men and Women, and more especially Believers, ought so to live, and if tender, will aim so to live,
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as they may be friends with their Conscience, and that there may be good terms and a good understanding betwixt them and their Conscience;
as they may be Friends with their Conscience, and that there may be good terms and a good understanding betwixt them and their Conscience;
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that their Conscience may have no challenge against them in any thing of their walk either toward God or toward Men:
that their Conscience may have no challenge against them in any thing of their walk either towards God or towards Men:
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This is clearly and convincingly holden out in Pauls practice here, whose great aim, design,
This is clearly and convincingly held out in Paul's practice Here, whose great aim, Design,
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and endeavour was to walk so, as his Conscience might have nothing to say against him in duties relating either to God or to Men, in secret, in private, or in publick;
and endeavour was to walk so, as his Conscience might have nothing to say against him in duties relating either to God or to Men, in secret, in private, or in public;
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This we prosecuted a little, and shewed you, that there is a tye and obligation lying on men so to walk and to follow (not an erring and deluded Conscience,
This we prosecuted a little, and showed you, that there is a tie and obligation lying on men so to walk and to follow (not an erring and deluded Conscience,
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but) Conscience rightly informed, pousing, accusing, or excusing according to the Word, for it is Conscience so qualified that is the rule subordinate to the infallibly regulating rule of the Word.
but) Conscience rightly informed, pousing, accusing, or excusing according to the Word, for it is Conscience so qualified that is the Rule subordinate to the infallibly regulating Rule of the Word.
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The Uses of the Doctrine (as we shew) are four, the 1. For Instruction. The 2. For Tryal.
The Uses of the Doctrine (as we show) Are four, the 1. For Instruction. The 2. For Trial.
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The 3. For Conviction or Reproof. The 4. For Exhortation.
The 3. For Conviction or Reproof. The 4. For Exhortation.
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We spoke a little to the Use of Instruction the last day, to which now we add;
We spoke a little to the Use of Instruction the last day, to which now we add;
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that if men should so walk as their Conscience may have nothing to charge them with,
that if men should so walk as their Conscience may have nothing to charge them with,
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nor ▪ to cast up to them wherein they have thwarted with it;
nor ▪ to cast up to them wherein they have thwarted with it;
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then every mans design in his Christian walk ought to be as extensive as his Conscience is in its office, either in directing, or in accusing or excusing;
then every men Design in his Christian walk ought to be as extensive as his Conscience is in its office, either in directing, or in accusing or excusing;
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otherways he cannot have peace in his way, if he disperise with himself in any thing which his Conscience doth not dispense with him in;
otherways he cannot have peace in his Way, if he disperise with himself in any thing which his Conscience does not dispense with him in;
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and it will be impossible to have solid peace if he do otherways;
and it will be impossible to have solid peace if he do otherways;
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so then the walk of a Christian ought to be equally and exactly extended (no less then is the Conscience) according to the rule of the Word.
so then the walk of a Christian ought to be equally and exactly extended (no less then is the Conscience) according to the Rule of the Word.
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Beside what we said on this before, anent having clearness from the Word in the Judgment,
Beside what we said on this before, anent having clearness from the Word in the Judgement,
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and hearkening to the voice of Conscience rightly informed;
and Harkening to the voice of Conscience rightly informed;
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We shall instance the 〈 ◊ 〉 〈 ◊ 〉 of a Christian walk according to Conscience 〈 ◊ 〉 these seven particulars.
We shall instance the 〈 ◊ 〉 〈 ◊ 〉 of a Christian walk according to Conscience 〈 ◊ 〉 these seven particulars.
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1. A man that would walk according to Conscience, must have a respect to all sorts of D•ties, in Words, Thoughts and Actions,
1. A man that would walk according to Conscience, must have a respect to all sorts of D•ties, in Words, Thoughts and Actions,
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for Conscience will challenge for an idle word, and for a •inful thought, to Simon Acts 8. 22. says the Apostle, Pray God if perhaps the thought of thy hear• may be forgiven thee:
for Conscience will challenge for an idle word, and for a •inful Thought, to Simon Acts 8. 22. Says the Apostle, Pray God if perhaps the Thought of thy hear• may be forgiven thee:
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which saith, that sin•ul thoughts may have influence to 〈 ◊ 〉 the Conscience, and that a man who wou•d keep peace in his Conscience should dispense with himself in none of these. 2. A man that would walk according t• Conscience, must extend Duty to all particulars o• ever• kind, to every Thought, every Word, and every action;
which Says, that sin•ul thoughts may have influence to 〈 ◊ 〉 the Conscience, and that a man who wou•d keep peace in his Conscience should dispense with himself in none of these. 2. A man that would walk according t• Conscience, must extend Duty to all particulars o• ever• kind, to every Thought, every Word, and every actium;
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•or according as Conscience, when in case, is pleased or displeased in every one of these, in publick, in private, in secret ▪ in 〈 ◊ 〉 or smaller Duties or •ins,
•or according as Conscience, when in case, is pleased or displeased in every one of these, in public, in private, in secret ▪ in 〈 ◊ 〉 or smaller Duties or •ins,
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so it will accuse or •xcuse;
so it will accuse or •xcuse;
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so then as Conscience regardeth al• Duties and kinds of them, so it regardeth every particular of every kind. 3. A man that would walk according to Conscience ▪ must aim in his Christian walk at the highest degree in every one of these;
so then as Conscience Regardeth al• Duties and Kinds of them, so it Regardeth every particular of every kind. 3. A man that would walk according to Conscience ▪ must aim in his Christian walk At the highest degree in every one of these;
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though he come short, yet he must not dispense with himself in his short-coming in any of them;
though he come short, yet he must not dispense with himself in his shortcoming in any of them;
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for instance, as he must love God, so he must endeavour to love him with all his strength, soul and mind;
for instance, as he must love God, so he must endeavour to love him with all his strength, soul and mind;
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and as he must be holy, so he must aim to perfect Holiness, and to purifie himself even as he is pure;
and as he must be holy, so he must aim to perfect Holiness, and to purify himself even as he is pure;
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in this respect the least defect will give Conscience ground of a challenge, and if he in the least but indirectl• dispense with himself in it, it will breed a quarrel. 4. Walking according to Conscience, tyeth a man to be in this aim and design always; so as it alloweth of no in•ermission;
in this respect the least defect will give Conscience ground of a challenge, and if he in the least but indirectl• dispense with himself in it, it will breed a quarrel. 4. Walking according to Conscience, tyeth a man to be in this aim and Design always; so as it alloweth of no in•ermission;
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as for instance, to study Holiness in this or that condition of life and not in another,
as for instance, to study Holiness in this or that condition of life and not in Another,
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or under the cross ▪ and not in prosperity;
or under the cross ▪ and not in Prosperity;
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but as the word is here in the T•xt, he is always to exercise himself in this study;
but as the word is Here in the T•xt, he is always to exercise himself in this study;
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and though a man should live many years with a Consc•ence void of offence;
and though a man should live many Years with a Consc•ence void of offence;
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if he begin at last, though i• be but now and then to take undue liberty, Conscience will take notice of it and challenge for it,
if he begin At last, though i• be but now and then to take undue liberty, Conscience will take notice of it and challenge for it,
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because the Word, the superior of Conscience taketh notice of it. 5. To walk according to Conscience, extendeth it self to all circumstances and qualifications of Duty;
Because the Word, the superior of Conscience Takes notice of it. 5. To walk according to Conscience, extendeth it self to all Circumstances and qualifications of Duty;
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it looketh not only to the matter of duty that it be good, but that it be spiritually pr•secute in all the circumstances of it;
it looks not only to the matter of duty that it be good, but that it be spiritually pr•secute in all the Circumstances of it;
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it will look to the mans aim that it be single, and if it be not so, it will find fault;
it will look to the men aim that it be single, and if it be not so, it will find fault;
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it will look to his manner of doing, whether he be spiritual, lively, tender, zealous &c. in what he doeth;
it will look to his manner of doing, whither he be spiritual, lively, tender, zealous etc. in what he doth;
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and it will look from what principle he acteth, from the strength of Grace or from a gift ▪ from his own Strength or from Christs;
and it will look from what principle he Acts, from the strength of Grace or from a gift ▪ from his own Strength or from Christ;
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and it will look to what is his end, or aim (as I just now said) whether he be bringing forth fruit to himself or to God,
and it will look to what is his end, or aim (as I just now said) whither he be bringing forth fruit to himself or to God,
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whether his end be to please men and to have their approbation and applause, or to glorifie God and to approve to him;
whither his end be to please men and to have their approbation and applause, or to Glorify God and to approve to him;
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whether it be to stop the mouth of his Conscience or to honour God; Conscience taketh notice of these for founding its accusing or excusing;
whither it be to stop the Mouth of his Conscience or to honour God; Conscience Takes notice of these for founding its accusing or excusing;
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and in this it differeth from all Courts among men, it will accuse and condemn where they will absolve, & contra ▪ 6. Conscience will put a man to take notice of all the means, opportunities and helps whereby Holiness may be furthered;
and in this it differeth from all Courts among men, it will accuse and condemn where they will absolve, & contra ▪ 6. Conscience will put a man to take notice of all the means, opportunities and helps whereby Holiness may be furthered;
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and if a man come short in the use of any mean, it will put him to run the back trade as it were,
and if a man come short in the use of any mean, it will put him to run the back trade as it were,
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and to take with the guilt, it will say, Man whether mightest thou not have had more knowledge, having had so many opportunities to hear and learn, having had such and such Ministers and Christian friends to advise with and to be instructed by? as the Apostle hath it ▪ Heb. 5. 12. Ye might have been teachers of others by reason of time and means, and yet ye have need to be taught the first principles, &c. To have a Conscience void of offence, it is necessary to use every mean to further us in the knowledge of Gods will,
and to take with the guilt, it will say, Man whither Mightest thou not have had more knowledge, having had so many opportunities to hear and Learn, having had such and such Ministers and Christian Friends to Advice with and to be instructed by? as the Apostle hath it ▪ Hebrew 5. 12. You might have been Teachers of Others by reason of time and means, and yet you have need to be taught the First principles, etc. To have a Conscience void of offence, it is necessary to use every mean to further us in the knowledge of God's will,
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and to attain to the practice of it. 7. Conscience will look especially to what use we make of our Holiness,
and to attain to the practice of it. 7. Conscience will look especially to what use we make of our Holiness,
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and to what we lay before Conscience to answer its challenges, whether we bring our good Mind, our Prayers, External Performances,
and to what we lay before Conscience to answer its challenges, whither we bring our good Mind, our Prayers, External Performances,
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and our following of Ordinances, to stop the mouth of it, and to •ilence the challenges,
and our following of Ordinances, to stop the Mouth of it, and to •ilence the challenges,
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and quench the fire (to say so) of Conscience, or whether we bring the blood of Iesus Christ that blood of sprinkling: if we compare Heb. 10. vers. 2. with vers. 22. and Heb. 9. vers. 9. with vers. 14. we will find this latter way and •ot the former to be the only safe way:
and quench the fire (to say so) of Conscience, or whither we bring the blood of Iesus christ that blood of sprinkling: if we compare Hebrew 10. vers. 2. with vers. 22. and Hebrew 9. vers. 9. with vers. 14. we will find this latter Way and •ot the former to be the only safe Way:
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These sacrifices that are offered year by year continually can never make the the comers thereunto perfect: These Sacrifices that Are offered year by year continually can never make the the comers thereunto perfect:
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but having a high-priest over the house of God, we may draw near with a true heart and full assurance of faith having our hearts sprinkled from an evil conscience,
but having a High Priest over the house of God, we may draw near with a true heart and full assurance of faith having our hearts sprinkled from an evil conscience,
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and our bodies washed with pure water.
and our bodies washed with pure water.
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These gifts and sacrifices could not make them that did the service perfect, as pertaining to the conscience, but the blood of Christ ▪ who through the eternal Spirit offered himself without spot to God, purgeth the conscience from dead works to serve the living God: These Gifts and Sacrifices could not make them that did the service perfect, as pertaining to the conscience, but the blood of christ ▪ who through the Eternal Spirit offered himself without spot to God, Purgeth the conscience from dead works to serve the living God:
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and though the Conscience will challenge a Believer where there are defects in the fo•mer rules,
and though the Conscience will challenge a Believer where there Are defects in the fo•mer rules,
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yet it is quieted and satisfied where there is serious and suitable application made to,
yet it is quieted and satisfied where there is serious and suitable application made to,
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and of the sufferings and satisfaction of the Redeemer, i• so be he dispense not with himself as to his short-coming in them,
and of the sufferings and satisfaction of the Redeemer, i• so be he dispense not with himself as to his shortcoming in them,
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and if the use that he makes of his Holiness in the largest extent and highest degree of it, be not to found his righteousness thereon,
and if the use that he makes of his Holiness in the Largest extent and highest degree of it, be not to found his righteousness thereon,
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but to honour God thereby in gratitude to him, to edifie others, and to evidence to himself the soundness and reality of his believing and gracious state.
but to honour God thereby in gratitude to him, to edify Others, and to evidence to himself the soundness and reality of his believing and gracious state.
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This sheweth the vast extent of Holiness, and what it is that men are called to;
This shows the vast extent of Holiness, and what it is that men Are called to;
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and thereby we may also see that many sadly mistake Religion, and what that perfect walk is that a Christian ought to have before God;
and thereby we may also see that many sadly mistake Religion, and what that perfect walk is that a Christian ought to have before God;
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and we may say on the whole, if this be to walk according to Conscience,
and we may say on the Whole, if this be to walk according to Conscience,
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then cer•ainly not many but very few walk according to •t, which is a lamentation and should be for a lamentation.
then cer•ainly not many but very few walk according to •t, which is a lamentation and should be for a lamentation.
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The 2d. Use is •or tryal, If a Believer when he is in case, and right, will have it for his exercise, to walk so as he may have a Conscience void of offence toward God and toward men,
The 2d. Use is •or trial, If a Believer when he is in case, and right, will have it for his exercise, to walk so as he may have a Conscience void of offence towards God and towards men,
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then this will be a differencing mark, betwixt a Believer and an un-believer, the one singly aimeth,
then this will be a differencing mark, betwixt a Believer and an unbeliever, the one singly aimeth,
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and seriously endeavoureth to have a good Conscience, and to walk so, as in nothing he may offend his Conscience;
and seriously endeavoureth to have a good Conscience, and to walk so, as in nothing he may offend his Conscience;
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The other ha•h no such design nor endeavour:
The other ha•h no such Design nor endeavour:
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If then this Doctrine hold true, and if this be the Believers exercise, to walk so as to please his Conscience in all things,
If then this Doctrine hold true, and if this be the Believers exercise, to walk so as to please his Conscience in all things,
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and in nothing to of•end it, sure such a Conscience is proper and peculiar to the Believ•r;
and in nothing to of•end it, sure such a Conscience is proper and peculiar to the Believ•r;
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and so may be an evidence of one that hath an interest in Christ:
and so may be an evidence of one that hath an Interest in christ:
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This will be more clear, if we look, 1. To the use that the Saints recorded in Scripture make of a good Conscience,
This will be more clear, if we look, 1. To the use that the Saints recorded in Scripture make of a good Conscience,
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and that the Scripture willeth and alloweth them to make of it, in their tryals,
and that the Scripture wills and alloweth them to make of it, in their trials,
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and troubles, in their straits, and difficulties, as 2 Cor. 1. 12. This is our rejoycing ▪ the testimony of our conscience &c. And in this place Paul •lyeth to it,
and Troubles, in their straits, and difficulties, as 2 Cor. 1. 12. This is our rejoicing ▪ the testimony of our conscience etc. And in this place Paul •lyeth to it,
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as his refuge, and comforts himself by it, in and against his present strait;
as his refuge, and comforts himself by it, in and against his present strait;
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now if it were not a Character and mark of a Christian indeed, it would not be,
now if it were not a Character and mark of a Christian indeed, it would not be,
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nor be allowed to be made such a ground of peace & quietness to Believers in their straits. 2. It is clear from the nature of Conscience, its testifying, which is not its own or from and for it self only,
nor be allowed to be made such a ground of peace & quietness to Believers in their straits. 2. It is clear from the nature of Conscience, its testifying, which is not its own or from and for it self only,
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but also, and principally from and for God;
but also, and principally from and for God;
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Therefore 1 Iohn 3. 19 ▪ 20, 21, 22. it is said, Hereby we know we are of the truth,
Therefore 1 John 3. 19 ▪ 20, 21, 22. it is said, Hereby we know we Are of the truth,
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and shall assure our hearts before God, for if our hearts condemn us, God is greater then our hearts,
and shall assure our hearts before God, for if our hearts condemn us, God is greater then our hearts,
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and knoweth all things, but if our hearts condemn us not, then have we confidence toward God; and Knoweth all things, but if our hearts condemn us not, then have we confidence towards God;
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And 1 Pet. 3. 21. It's called the answer of a good conscience;
And 1 Pet. 3. 21. It's called the answer of a good conscience;
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That is such an answer as giveth quietness and a good Testimony to Believers, when all speak against them, or speak evil of them:
That is such an answer as gives quietness and a good Testimony to Believers, when all speak against them, or speak evil of them:
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Now this answer of a good Conscience is not a mans bare apprehension that his Conscence is good,
Now this answer of a good Conscience is not a men bore apprehension that his Conscience is good,
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but it takes in these Three ▪ 1. Not only the Conscience its saying nothing against the person,
but it Takes in these Three ▪ 1. Not only the Conscience its saying nothing against the person,
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but positively speaking for him, 2. It is such a Conscience as hath its testimony grounded on the Word of God, 3. It's the Testimony of a Conscience soberly reflecting on it self,
but positively speaking for him, 2. It is such a Conscience as hath its testimony grounded on the Word of God, 3. It's the Testimony of a Conscience soberly reflecting on it self,
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and trying it self, in the major proposition, to wit i• such a thing be true;
and trying it self, in the Major proposition, to wit i• such a thing be true;
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and in the minor propor•ion, 〈 ◊ 〉 such a thing be true i• reference to it self in particular,
and in the minor propor•ion, 〈 ◊ 〉 such a thing be true i• Referente to it self in particular,
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and finding both propositions to hold true, then •t confidently draweth the Conclusion.
and finding both propositions to hold true, then •t confidently draws the Conclusion.
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But here some will be ▪ like Object ▪ and say, If a good Conscience be an evidence of a persons saving interest in Christ, Alace!
But Here Some will be ▪ like Object ▪ and say, If a good Conscience be an evidence of a Persons Saving Interest in christ, Alace!
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I fear I never had that evidence and mark, neither am I like to have it:
I Fear I never had that evidence and mark, neither am I like to have it:
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Which Objection ministers ground for these two Questions, 1. If a Believer may ever, or at any time have a good Conscience? And 2. What are the Characters and Properties of such a Conscience.
Which Objection Ministers ground for these two Questions, 1. If a Believer may ever, or At any time have a good Conscience? And 2. What Are the Characters and Properties of such a Conscience.
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For Answer to the First, We would distinguish a good Conscience, which may be understood, either 1 Legally, and so it is a Conscience giving Testimony to the fulfilling of the Law perfectly;
For Answer to the First, We would distinguish a good Conscience, which may be understood, either 1 Legally, and so it is a Conscience giving Testimony to the fulfilling of the Law perfectly;
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taking it so, excepting Je• 〈 ◊ 〉 there was never a man since Adams fall, that had a good Conscience or a Conscience altogether void of offence toward God and toward men.
taking it so, excepting Je• 〈 ◊ 〉 there was never a man since Adams fallen, that had a good Conscience or a Conscience altogether void of offence towards God and towards men.
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Or 2. A good Conscience may be understood Evangelically, or in a Gospel sense, or, as i• draweth it'• Conclusion, not from the Law, but from the Gospel;
Or 2. A good Conscience may be understood Evangelically, or in a Gospel sense, or, as i• draws it'• Conclusion, not from the Law, but from the Gospel;
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and in this sense Believers may have, and often actually have a good Conscience;
and in this sense Believers may have, and often actually have a good Conscience;
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thus, and in this sense, David, Hezekiah, Paul, and others have drawn comfort from the T•stimony of their good Conscience, not drawing its Testimony from,
thus, and in this sense, David, Hezekiah, Paul, and Others have drawn Comfort from the T•stimony of their good Conscience, not drawing its Testimony from,
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nor founding it upon the Law ▪ and the perfect puri• that it requireth, but f•m,
nor founding it upon the Law ▪ and the perfect puri• that it requires, but f•m,
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and upon the Gospel, and the purity that it graciously 〈 ◊ 〉 in Christ Jesus our Lord.
and upon the Gospel, and the purity that it graciously 〈 ◊ 〉 in christ jesus our Lord.
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For the 2d, viz. What are the Properties of this Conscience? (which will clear the former,
For the 2d, viz. What Are the Properties of this Conscience? (which will clear the former,
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and also clear, how it comes, that when Conscience challengeth for sin, yet it may be said that the Believer hath a good Conscience and may take it as a mark of his saving interest in Christ) I shall give th• 4. or 5. Properties of a good Conscience, 〈 ◊ 〉 when there may be sin.
and also clear, how it comes, that when Conscience Challengeth for since, yet it may be said that the Believer hath a good Conscience and may take it as a mark of his Saving Interest in christ) I shall give th• 4. or 5. Properties of a good Conscience, 〈 ◊ 〉 when there may be since.
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The 1. whereof, is, When Conscience is universal, and impartial in its putting 〈 ◊ 〉 duty,
The 1. whereof, is, When Conscience is universal, and impartial in its putting 〈 ◊ 〉 duty,
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thus sayeth the Psalmist, Psal. 119. 6. Then shall I not be ashamed, when I have respect to all thy commandments;
thus Saith the Psalmist, Psalm 119. 6. Then shall I not be ashamed, when I have respect to all thy Commandments;
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When the Conscience dispenseth not with it self, in the least duty or sin, but its design, aim,
When the Conscience dispenseth not with it self, in the least duty or since, but its Design, aim,
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and endeavour is to be in the obedience of all commanded duties, and in the degree that is called for;
and endeavour is to be in the Obedience of all commanded duties, and in the degree that is called for;
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It is on these two that David goeth Psal. 18. vers. 20, 21, 22. The Lord rewarded me according to my righteousness, according to the cleanness of my hands hath •e recompensed me;
It is on these two that David Goes Psalm 18. vers. 20, 21, 22. The Lord rewarded me according to my righteousness, according to the cleanness of my hands hath •e recompensed me;
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for I have kept the wayes of the Lord, and have not wickedly departed from my God; for I have kept the ways of the Lord, and have not wickedly departed from my God;
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as i• he had said, I halv•d not the Bible, nor the Commands, nor did I mis-interpret them;
as i• he had said, I halv•d not the bible, nor the Commands, nor did I misinterpret them;
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neither did I depart wickedly, I never resolvedly allowed my self in any sin, so as to oppose one sin,neither did I depart wickedly, I never resolvedly allowed my self in any since, so as to oppose one since,
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and to indulge, and connive at another;
and to indulge, and connive At Another;
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For all his judgements were before me, and I did not put away his statutes from me, I ende•voured to set them alwayes as a compass before me by which I allowed my self to steer my whole course;For all his Judgments were before me, and I did not put away his statutes from me, I ende•voured to Set them always as a compass before me by which I allowed my self to steer my Whole course;
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I was also upright before him, and kept my self from mine iniquity; I was also upright before him, and kept my self from mine iniquity;
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The sin that I was most given unto, that had most power over me, and to which I had the manyest and strongest assaults of temptations, I keeped my self most watchfully from that.
The since that I was most given unto, that had most power over me, and to which I had the maniest and Strongest assaults of temptations, I keeped my self most watchfully from that.
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A 2d. Propertie of a good Conscience, in a Gospel sense, is, That it is a Conscience very single, having a just regard for all these things required in a Christian walk, whereof we spoke before;
A 2d. Property of a good Conscience, in a Gospel sense, is, That it is a Conscience very single, having a just regard for all these things required in a Christian walk, whereof we spoke before;
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it ▪ s very observant of the performance of all duties, looking not only to the matter,
it ▪ s very observant of the performance of all duties, looking not only to the matter,
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but to the Spiritual manner of g•ing about them;
but to the Spiritual manner of g•ing about them;
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it is single in its motives and ends, laying due weight on that which Christ sayeth, If thine eye 〈 ◊ 〉 single, thy whole body shall he full of light;
it is single in its motives and ends, laying due weight on that which christ Saith, If thine eye 〈 ◊ 〉 single, thy Whole body shall he full of Light;
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That is a mark of a good Conscience indeed, when a man in his actings is sweyed with respect to the honour of God,
That is a mark of a good Conscience indeed, when a man in his actings is swayed with respect to the honour of God,
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and doth not what he doth to be seen of men, nor to have somewhat to 〈 ◊ 〉 of before God,
and does not what he does to be seen of men, nor to have somewhat to 〈 ◊ 〉 of before God,
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but he seeketh to have Christ increasing, though he should decrease, and is con•nt to be 〈 ◊ 〉 upon,
but he seeks to have christ increasing, though he should decrease, and is con•nt to be 〈 ◊ 〉 upon,
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if it may contribute to the exaiting of him; and would fain be up at the due manner of performing all called for du•es;
if it may contribute to the exaiting of him; and would fain be up At the due manner of performing all called for du•es;
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even to be in case with the Apostle, Heb. 13. 18. to say, W• trust we have a good conscience in all things willing to live honestly;
even to be in case with the Apostle, Hebrew 13. 18. to say, W• trust we have a good conscience in all things willing to live honestly;
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This is our aim and design, and if it be otherwise with us in any thing, we approve not our selves in it.
This is our aim and Design, and if it be otherwise with us in any thing, we approve not our selves in it.
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A Third Property is, That such a Conscience is delighted, and made glad, or grieved and made sad, according as it is enabled to manage this great design,
A Third Property is, That such a Conscience is delighted, and made glad, or grieved and made sad, according as it is enabled to manage this great Design,
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and to prosecute and attain this noble end, or not;
and to prosecute and attain this noble end, or not;
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In this respect, a Believer may have a good Conscience, even when he faileth, and cometh short in his duty, which would quite mar a legal Testimony of Conscience,
In this respect, a Believer may have a good Conscience, even when he Faileth, and comes short in his duty, which would quite mar a Legal Testimony of Conscience,
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or the Testimony of a legal good Conscience;
or the Testimony of a Legal good Conscience;
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Thus Paul hath a good Conscience, Rom. 7. 22. Even when he is wrestling against Sin,
Thus Paul hath a good Conscience, Rom. 7. 22. Even when he is wrestling against since,
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and crying out in the fight, O! miserable man that • am, who shall deliver me from the body of this death? For he findeth himself delighting in the Law of God after the inward man, and that his design is, to be honest and single for God:
and crying out in the fight, OH! miserable man that • am, who shall deliver me from the body of this death? For he finds himself delighting in the Law of God After the inward man, and that his Design is, to be honest and single for God:
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It is not so much the challenge of Conscience, as that there should be ground for it, that affe•eth and troubleth him;
It is not so much the challenge of Conscience, as that there should be ground for it, that affe•eth and Troubles him;
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when he thinketh with himself, what may I, and must I be before God, when Conscience taketh notice of so many things to be amiss in me? It is from this ground (I say) that Paul comforteth himself, that he alloweth not himself in that which he did,
when he Thinketh with himself, what may I, and must I be before God, when Conscience Takes notice of so many things to be amiss in me? It is from this ground (I say) that Paul comforts himself, that he alloweth not himself in that which he did,
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and reckoneth his Evangelically good Conscience, and his sincerity to be his renewed part, and as such sideth and taketh part with it,
and Reckoneth his Evangelically good Conscience, and his sincerity to be his renewed part, and as such sideth and Takes part with it,
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and condemneth the un ▪ renewed part.
and Condemneth the un ▪ renewed part.
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A 4th Property, or Character, is taken from a Believers walking, in reference to his challenges;
A 4th Property, or Character, is taken from a Believers walking, in Referente to his challenges;
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This is not the mark that he wanteth challenges, but its drawn from the influence that challenges have on him;
This is not the mark that he Wants challenges, but its drawn from the influence that challenges have on him;
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Which comprehends three different Characters, 1. A Gospel good Conscience taketh quickly, and easily with a challenge,
Which comprehends three different Characters, 1. A Gospel good Conscience Takes quickly, and Easily with a challenge,
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and is soon troubled and melted. 2. It is made quickly to loath and con•emn it self for sin ▪ and so Conscience and the man agree well together,
and is soon troubled and melted. 2. It is made quickly to loath and con•emn it self for since ▪ and so Conscience and the man agree well together,
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when Conscience sayeth to him ▪ thou art a Sinner, thou ar• lost, Justice must be satisfied,
when Conscience Saith to him ▪ thou art a Sinner, thou ar• lost, justice must be satisfied,
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and thou canst not do it, he sayeth so likewise.
and thou Canst not do it, he Saith so likewise.
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3. When challenges put yet further at him, and pursue him yet harder and closser, the good Conscience makes him •ee to the Blood of Christ,
3. When challenges put yet further At him, and pursue him yet harder and closer, the good Conscience makes him •ee to the Blood of christ,
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and sets him a seeking of pardon from God, in the Court of Grace, when the man is some way condemned in the Court of his own Conscience,
and sets him a seeking of pardon from God, in the Court of Grace, when the man is Some Way condemned in the Court of his own Conscience,
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and then he obtaineth peace, even in the Court of Conscience; For when God speaks peace in and through Jesus Christ, the Conscience also speaks peace;
and then he obtaineth peace, even in the Court of Conscience; For when God speaks peace in and through jesus christ, the Conscience also speaks peace;
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and thus though the man hath not a good Conscience in a Law ▪ sense (as I said before) yet in a Gospel-sense he hath;
and thus though the man hath not a good Conscience in a Law ▪ sense (as I said before) yet in a Gospel sense he hath;
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and he mindeth to keep friendship with God, and with his Conscience, though he cannot quiet, pacifie and satisfie it in a Legall way,
and he minds to keep friendship with God, and with his Conscience, though he cannot quiet, pacify and satisfy it in a Legal Way,
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yet in a Gospel way he may: And this is even it, that the Saints have in their appealing to their Conscience,
yet in a Gospel Way he may: And this is even it, that the Saints have in their appealing to their Conscience,
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709
for the great ground of their peace, viz. The sincerity of their Practice, and their fleeing to Christs Blood, to the Blood of sprinkling,
for the great ground of their peace, viz. The sincerity of their Practice, and their fleeing to Christ Blood, to the Blood of sprinkling,
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for quieting their Conscience in the croud of challenges for their short comings and failings in practice,
for quieting their Conscience in the crowd of challenges for their short comings and failings in practice,
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and that very warrantably from the Word of God;
and that very warrantably from the Word of God;
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whoever sincerely take this way, though they have challenges of Conscience, they have yet notwithstanding a good Conscience:
whoever sincerely take this Way, though they have challenges of Conscience, they have yet notwithstanding a good Conscience:
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Such a Conscience challengeth by the Law, yet absolveth by the Gospel;
Such a Conscience Challengeth by the Law, yet absolveth by the Gospel;
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challengeth on account of the Rebellion of the Law in the Members, and yet absolveth in respect of the Law in the mind;
Challengeth on account of the Rebellion of the Law in the Members, and yet absolveth in respect of the Law in the mind;
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715
it condemneth the man as loathsome in himself, and in his own duties and righteousness,
it Condemneth the man as loathsome in himself, and in his own duties and righteousness,
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and yet absolveth him as founding his peace on Christ, and sinking and putting to silence all challenges,
and yet absolveth him as founding his peace on christ, and sinking and putting to silence all challenges,
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717
and accusations in that Blood of Sprinkling, that speaking Blood that hath a cry to out-cry the loudest cryes of the most clamorous and guilty Conscience:
and accusations in that Blood of Sprinkling, that speaking Blood that hath a cry to outcry the Loudest cries of the most clamorous and guilty Conscience:
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And what can be justly said against this, since Christ's Righteousness is perfect, and Gods promise faithful,
And what can be justly said against this, since Christ's Righteousness is perfect, and God's promise faithful,
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719
and Christs Blood of force and efficacy to quiet and give the answer of a good Conscience.
and Christ Blood of force and efficacy to quiet and give the answer of a good Conscience.
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But it may be asked h•re, May not a natural un-renewed person, or a hypocrite have the Testimony of a good Conscience? or how far may his Conscience be good,
But it may be asked h•re, May not a natural unrenewed person, or a hypocrite have the Testimony of a good Conscience? or how Far may his Conscience be good,
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and wherein lyeth the difference betwixt his good Conscience, and the Believers good Conscience? I know this is a piece of the Spiritual pride and vanity of many of you to boast of a good Conscience,
and wherein lies the difference betwixt his good Conscience, and the Believers good Conscience? I know this is a piece of the Spiritual pride and vanity of many of you to boast of a good Conscience,
cc c-crq vvz dt n1 p-acp po31 j n1, cc dt n2 j n1? pns11 vvb d vbz dt n1 pp-f dt j n1 cc n1 pp-f d pp-f pn22 pc-acp vvi pp-f dt j n1,
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and really it would make a tender Conscience some way to loath to hear you speak so confidently of it;
and really it would make a tender Conscience Some Way to loath to hear you speak so confidently of it;
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I shall therefore in the First place Answer to the Question how far the Conscience of a natural man,
I shall Therefore in the First place Answer to the Question how Far the Conscience of a natural man,
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or an hypocri•e may be good? and then shew you how, and wherein it is defective,
or an hypocri•e may be good? and then show you how, and wherein it is defective,
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and what are the differences betwixt it and the Believers good Conscience.
and what Are the differences betwixt it and the Believers good Conscience.
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For the First ▪ I would say this in generall in the First place, that we are not now speaking of sl•epie, erring, dead and hardened Consciences;
For the First ▪ I would say this in general in the First place, that we Are not now speaking of sl•epie, erring, dead and hardened Consciences;
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the Testimony of these is little worth;
the Testimony of these is little worth;
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neither is every thing Conscience that many men think to be so, Conscience must act according to the word, else it withdraweth it self, from that due subordination it standeth in to God, and to his Law;
neither is every thing Conscience that many men think to be so, Conscience must act according to the word, Else it withdraweth it self, from that due subordination it Stands in to God, and to his Law;
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Conscience is oblidged to abide and stand by Gods Testimony, but God is not oblidged to stand by its Testimony;
Conscience is obliged to abide and stand by God's Testimony, but God is not obliged to stand by its Testimony;
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we would therefore beware of mistakin• Conscience, more particularly in the 2d. place, a natural man may have something like a good Conscience ▪ and may come the length of these four Steps according to his light, •.
we would Therefore beware of mistakin• Conscience, more particularly in the 2d. place, a natural man may have something like a good Conscience ▪ and may come the length of these four Steps according to his Light, •.
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He may have a negative good Conscience, that is, a Conscience which doth not actually challenge him,
He may have a negative good Conscience, that is, a Conscience which does not actually challenge him,
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yea, a Conscience that hath no gross thing to challenge him for;
yea, a Conscience that hath no gross thing to challenge him for;
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he is, it may be, no Murtherer, no Adulterer, he defigneth no Oppression, nor deceit in his Dealing, &c. and on this ground he possibly thinketh that he hath a good Conscience,
he is, it may be, no Murderer, no Adulterer, he defigneth no Oppression, nor deceit in his Dealing, etc. and on this ground he possibly Thinketh that he hath a good Conscience,
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though he hath no positive Testimony of a good Conscience all this while. 2. He may someway have a good Conscience, in respect of such or such a particular act, in respect of being free of a challenge on account of a wrong design, of doing such or such a thing,
though he hath no positive Testimony of a good Conscience all this while. 2. He may someway have a good Conscience, in respect of such or such a particular act, in respect of being free of a challenge on account of a wrong Design, of doing such or such a thing,
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or in respect of moral sincerity and ingenuity; such as was in these men that followed Absolom in the simplicity of their heart;
or in respect of moral sincerity and ingenuity; such as was in these men that followed Absalom in the simplicity of their heart;
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and in Abimelech, who, in taking Abrahams wife, meaned no evil ▪ no• any thing,
and in Abimelech, who, in taking Abrahams wife, meaned no evil ▪ no• any thing,
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but what was lawful, and therefore he saith, That in the integrity of his heart •e did it, that is, he had a moral honest design,
but what was lawful, and Therefore he Says, That in the integrity of his heart •e did it, that is, he had a moral honest Design,
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and was free from grounds of challenge about what others might have been ready to charge him with,
and was free from grounds of challenge about what Others might have been ready to charge him with,
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as to that action. 3 He may come a great length, as to the duties of the second Table of the Law,
as to that actium. 3 He may come a great length, as to the duties of the second Table of the Law,
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so as he may not wrong his neighbour in word nor deed; he may design no mans hurt, he may wish evil to no man;
so as he may not wrong his neighbour in word nor deed; he may Design no men hurt, he may wish evil to no man;
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thus very probably it was with that Pharisee, who came to Christ and said, All these have I keept from my youth, the poor man speaks as he thought, not knowing the Spiritual meaning, and extent of the Law;
thus very probably it was with that Pharisee, who Come to christ and said, All these have I kept from my youth, the poor man speaks as he Thought, not knowing the Spiritual meaning, and extent of the Law;
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Therefore, when he is bidden sell all and g•ve to the poor, he went away grieved, he had no gross sinister design;
Therefore, when he is bidden fell all and g•ve to the poor, he went away grieved, he had no gross sinister Design;
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it's also said, that Christ loved him, or pitied him as a civil man:
it's also said, that christ loved him, or pitied him as a civil man:
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And Its indeed on this ground ▪ that meerly civil men so much magnifie and cry up their Conscience,
And Its indeed on this ground ▪ that merely civil men so much magnify and cry up their Conscience,
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and place all their Religion in that, being much darkened, and insensibly prejudicat as to their Light;
and place all their Religion in that, being much darkened, and insensibly prejudicate as to their Light;
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when they come up the length, or near the length of that light, Conscience speaketh,
when they come up the length, or near the length of that Light, Conscience speaks,
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and giveth its Testimony accordingly, and they have thence a sort of peace ▪ but it is not the peace of a truely good Conscience. 4. A natural man,
and gives its Testimony accordingly, and they have thence a sort of peace ▪ but it is not the peace of a truly good Conscience. 4. A natural man,
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or a hypocrite may come a great length in respect of the external duties of Religion,
or a hypocrite may come a great length in respect of the external duties of Religion,
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and may have a kind of a good Conscience in that respect;
and may have a kind of a good Conscience in that respect;
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as he may pray, and have some moral sincerity in it ▪ and •o as he would •ain have a hearing,
as he may pray, and have Some moral sincerity in it ▪ and •o as he would •ain have a hearing,
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and would some way have his heart praying, •ay he may have a kind of delight in approaching to God,
and would Some Way have his heart praying, •ay he may have a kind of delight in approaching to God,
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as its said of those hypocrits, Isa. 58. 2. He would •ain know what is Duty,
as its said of those Hypocrites, Isaiah 58. 2. He would •ain know what is Duty,
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and what is Sin, and he doth not deliberatly thwart with his light;
and what is since, and he does not deliberately thwart with his Light;
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in this respect, Paul sayeth of himself before his Conversion, that as touching the righteousness of the Law he was blameless;
in this respect, Paul Saith of himself before his Conversion, that as touching the righteousness of the Law he was blameless;
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and Rom. 10. 1. He bea•eth the Iews record, That they had a zeal of God, but not according to knowledge;
and Rom. 10. 1. He bea•eth the Iews record, That they had a zeal of God, but not according to knowledge;
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and what I pray was this, but Conscience un-informed in, and ignorant of the righteousness of God? from which ignorance of Christs righteousness,
and what I prey was this, but Conscience uninformed in, and ignorant of the righteousness of God? from which ignorance of Christ righteousness,
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and of the way of coming to him, it came to pass that they went about to establish their own righteousness:
and of the Way of coming to him, it Come to pass that they went about to establish their own righteousness:
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So then the natural man, or hypocrite, when he hath come the length of some honest meaning, is disposed to think that he hath done very well and that he hath a good Conscience;
So then the natural man, or hypocrite, when he hath come the length of Some honest meaning, is disposed to think that he hath done very well and that he hath a good Conscience;
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yet though he may have a good Conscience in some respect, or in these respects mentioned,
yet though he may have a good Conscience in Some respect, or in these respects mentioned,
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and the like, yet to have it simply, and positively from solid and good grounds, giving him a good Testimony, is impossible;
and the like, yet to have it simply, and positively from solid and good grounds, giving him a good Testimony, is impossible;
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and the reason is, because he hath not the Word going along with his Conscience, in reference to his whole carriage,
and the reason is, Because he hath not the Word going along with his Conscience, in Referente to his Whole carriage,
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and in referrence to the principles, motives, ends and designs of his actions testifying for him,
and in Referente to the principles, motives, ends and designs of his actions testifying for him,
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and therefore I say, he hath not the Testimony of a truely good Conscience.
and Therefore I say, he hath not the Testimony of a truly good Conscience.
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For the next Question, Wherein is this Conscience defective? and what is the difference betwixt it and a believers good Conscience? Or,
For the next Question, Wherein is this Conscience defective? and what is the difference betwixt it and a believers good Conscience? Or,
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how may it be known as differing from an honest Gospel Conscience? Answer 1. In respect of its rise, there is a defect in the Judgment,
how may it be known as differing from an honest Gospel Conscience? Answer 1. In respect of its rise, there is a defect in the Judgement,
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for if the eye be blind, if the understanding be dark, the Conscience must be so too;
for if the eye be blind, if the understanding be dark, the Conscience must be so too;
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They have (saith the Apostle of the Iews) a zeal of God, but not according to knowledge, They have (Says the Apostle of the Iews) a zeal of God, but not according to knowledge,
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and being ignorant of the righteousness of God, they go about to establish their own righteousness; and being ignorant of the righteousness of God, they go about to establish their own righteousness;
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However zealous they were of God, or others, such may be, yet they are ignorant in three thing•, 1. In the extent and spiritual meaning of the Law;
However zealous they were of God, or Others, such may be, yet they Are ignorant in three thing•, 1. In the extent and spiritual meaning of the Law;
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supposing (for instance) that a man keepeth the Sixth Command, when he is not guilty of any gross act of Murther ▪ and the Seventh, when he doth not actually commit Adultery,
supposing (for instance) that a man Keepeth the Sixth Command, when he is not guilty of any gross act of Murder ▪ and the Seventh, when he does not actually commit Adultery,
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or Fornication, not knowing or considering that a look arising from the flame of lust within, is a breach of that Command;
or Fornication, not knowing or considering that a look arising from the flame of lust within, is a breach of that Command;
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and so proportionably in other Commands: Even as the Pharisees conformed the Law in the meaning thereof to their own practice,
and so proportionably in other Commands: Even as the Pharisees conformed the Law in the meaning thereof to their own practice,
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and not their practice to the meaning of the Law. 2. They are ignorant of the way of Gods righteousness,
and not their practice to the meaning of the Law. 2. They Are ignorant of the Way of God's righteousness,
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and of that which, giveth the Conscience solid ground to speak peace;
and of that which, gives the Conscience solid ground to speak peace;
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many if they have an honest meaning in their praying, reading of the Scripture, waiting on publick Ordinances,
many if they have an honest meaning in their praying, reading of the Scripture, waiting on public Ordinances,
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if they put their bodies to some sort of pennance, or be ready to give if it were the half of their estates to have their souls safe,
if they put their bodies to Some sort of penance, or be ready to give if it were the half of their estates to have their Souls safe,
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and if they have a sort of seriousness in all this, think that all is well with them,
and if they have a sort of seriousness in all this, think that all is well with them,
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and that they have a very good Conscience;
and that they have a very good Conscience;
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if this peice of ignorance were well discerned, never one soul out of Christ would have peace,
if this piece of ignorance were well discerned, never one soul out of christ would have peace,
cs d n1 pp-f n1 vbdr av vvn, av crd n1 av pp-f np1 vmd vhi n1,
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because none out of Christ have solid grounds of peace, for none have their hearts sprinkled from an evil Conscience but these that are in him. 3. They are ignorant of their particular case, they know not what sins they are guilty of,
Because none out of christ have solid grounds of peace, for none have their hearts sprinkled from an evil Conscience but these that Are in him. 3. They Are ignorant of their particular case, they know not what Sins they Are guilty of,
c-acp pix av pp-f np1 vhb j n2 pp-f n1, c-acp pi vhb po32 n2 vvn p-acp dt j-jn n1 p-acp d cst vbr p-acp pno31. crd pns32 vbr j pp-f po32 j n1, pns32 vvb xx r-crq n2 pns32 vbr j pp-f,
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nor what Conscience sayeth of them, they think it speaketh better things to them then indeed it doth;
nor what Conscience Saith of them, they think it speaks better things to them then indeed it does;
ccx r-crq n1 vvz pp-f pno32, pns32 vvb pn31 vvz jc n2 p-acp pno32 av av pn31 vdz;
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some guess at it, some mis-interpret it, and some repe•l it:
Some guess At it, Some misinterpret it, and Some repe•l it:
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whereas if they were soberly reflecting on, and impartially looking to their manner of proceeding in every thing, they would see that they mistake their Conscience exceedingly.
whereas if they were soberly reflecting on, and impartially looking to their manner of proceeding in every thing, they would see that they mistake their Conscience exceedingly.
cs cs pns32 vbdr av-j vvg a-acp, cc av-j vvg p-acp po32 n1 pp-f vvg p-acp d n1, pns32 vmd vvi cst pns32 vvb po32 n1 av-vvg.
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This then is the first defect, viz. a defect in the Judgment.
This then is the First defect, viz. a defect in the Judgement.
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The 2d. Is a defect as to singleness and sincerity in the natural mans best condition, such are never single when at their very best,
The 2d. Is a defect as to singleness and sincerity in the natural men best condition, such Are never single when At their very best,
dt crd. vbz dt n1 c-acp p-acp n1 cc n1 p-acp dt j ng1 js n1, d vbr av j c-crq p-acp po32 j av-js,
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even when they are most serious in Prayer, they are but going about to establish their own righteousness;
even when they Are most serious in Prayer, they Are but going about to establish their own righteousness;
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when they fast, and give alms, and the like, it is that they may have some ground for a good opinion of themselves,
when they fast, and give alms, and the like, it is that they may have Some ground for a good opinion of themselves,
c-crq pns32 av-j, cc vvi n2, cc dt j, pn31 vbz d pns32 vmb vhi d n1 p-acp dt j n1 pp-f px32,
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or that others may have a good opinion of them, being always acted from selfy motives and for self-ends.
or that Others may have a good opinion of them, being always acted from Self motives and for self-ends.
cc d n2-jn vmb vhi dt j n1 pp-f pno32, vbg av vvn p-acp j n2 cc p-acp n2.
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A 3d. defect, Is the want of unbyassed Affections, these being partial and byassed will put the man to reason and dispute for the silencing of his Conscience;
A 3d. defect, Is the want of unbiased Affections, these being partial and biased will put the man to reason and dispute for the silencing of his Conscience;
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and this eye not being single the whole body is full of darkness;
and this eye not being single the Whole body is full of darkness;
cc d n1 xx vbg j dt j-jn n1 vbz j pp-f n1;
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Affections being inclined or sweyed to this or that side, they will seek to •way Conscience to that side they incline to:
Affections being inclined or swayed to this or that side, they will seek to •way Conscience to that side they incline to:
n2 vbg vvn cc vvn p-acp d cc d n1, pns32 vmb vvi pc-acp vvi n1 p-acp d n1 pns32 vvb p-acp:
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This is it that maketh some to follow after and to haunt the company of those who are erroneous in their judgment, notwithstanding that they have good reason to the contrary laid before them from the Word of God, which they reject,
This is it that makes Some to follow After and to haunt the company of those who Are erroneous in their judgement, notwithstanding that they have good reason to the contrary laid before them from the Word of God, which they reject,
d vbz pn31 cst vvz d pc-acp vvi a-acp cc p-acp vvb dt n1 pp-f d r-crq vbr j p-acp po32 n1, c-acp cst pns32 vhb j n1 p-acp dt n-jn vvn p-acp pno32 p-acp dt n1 pp-f np1, r-crq pns32 vvb,
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and that without challenge, being quite byas•ed and prejudged in their affections; thus many natural men lay this for a conclusion, that so much only, is Holiness,
and that without challenge, being quite byas•ed and prejudged in their affections; thus many natural men lay this for a conclusion, that so much only, is Holiness,
cc cst p-acp n1, vbg av vvn cc vvn p-acp po32 n2; av d j n2 vvb d p-acp dt n1, cst av av-d av-j, vbz n1,
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and that no more is needful, and what is more is but superfluous niceness, and so they prejudge their Conscience by that.
and that no more is needful, and what is more is but superfluous niceness, and so they prejudge their Conscience by that.
cc cst dx av-dc vbz j, cc r-crq vbz av-dc vbz p-acp j n1, cc av pns32 vvb po32 n1 p-acp d.
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4. It is defective in this, that it maintaineth not its peace ▪ nor answereth its challenges from Christs blood ▪ it is not sprinkled with clean,
4. It is defective in this, that it maintaineth not its peace ▪ nor Answers its challenges from Christ blood ▪ it is not sprinkled with clean,
crd pn31 vbz j p-acp d, cst pn31 vvz xx po31 n1 ▪ ccx vvz po31 n2 p-acp npg1 n1 ▪ pn31 vbz xx vvn p-acp j,
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but with foul Water (to say so);
but with foul Water (to say so);
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it may be ▪ it putteth the man to take on some resolution, or to come under some vow,
it may be ▪ it putteth the man to take on Some resolution, or to come under Some Voelli,
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as to somewhat that it may be is no commanded duty of Religion, not hath any valuable influence upon it;
as to somewhat that it may be is no commanded duty of Religion, not hath any valuable influence upon it;
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or he will as it were sprinkle his Conscience with his tears;
or he will as it were sprinkle his Conscience with his tears;
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thus many will grant that they have sinned, but withall, they think and will be ready to say, that they have a good heart,
thus many will grant that they have sinned, but withal, they think and will be ready to say, that they have a good heart,
av d vmb vvi cst pns32 vhb vvn, cc-acp av, pns32 vvb cc vmb vbi j pc-acp vvi, cst pns32 vhb dt j n1,
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or a good meaning, or that such and such a man well esteemed of, hath such a sin,
or a good meaning, or that such and such a man well esteemed of, hath such a since,
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and is as guilty as they are; or that many have had such si•s who yet have gone to Heaven;
and is as guilty as they Are; or that many have had such si•s who yet have gone to Heaven;
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on such and others the like pitiful grounds they found their peace, and by such silly shifts they seek to quiet their Conscience;
on such and Others the like pitiful grounds they found their peace, and by such silly shifts they seek to quiet their Conscience;
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yea sometimes from the consideration of the possibility of pardon, many conclude confidently that they are actually pardoned;
yea sometime from the consideration of the possibility of pardon, many conclude confidently that they Are actually pardoned;
uh av p-acp dt n1 pp-f dt n1 pp-f n1, d vvb av-j cst pns32 vbr av-j vvn;
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We shall forbear to say any thing further at this time, God bless what ye have heard, through Jesus Christ.
We shall forbear to say any thing further At this time, God bless what you have herd, through jesus christ.
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SERMON IV. ACTS 24. 16. Herein do I exercise my self, to have alwayes a conscience void of offence toward God, and toward men.
SERMON IV. ACTS 24. 16. Herein do I exercise my self, to have always a conscience void of offence towards God, and towards men.
n1 np1 vvz crd crd av vdb pns11 vvi po11 n1, pc-acp vhi av dt n1 j pp-f n1 p-acp np1, cc p-acp n2.
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A Good Conscience is an excellent and very soveraign Cordial to be carried about and along with us in all conditions,
A Good Conscience is an excellent and very sovereign Cordial to be carried about and along with us in all conditions,
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and more especially in afflicted ones;
and more especially in afflicted ones;
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but as excellent things are usually come at with the greatest difficulty, so is it in this matter, there being so many so various and so great difficulties in the way of taking up the nature of it aright,
but as excellent things Are usually come At with the greatest difficulty, so is it in this matter, there being so many so various and so great difficulties in the Way of taking up the nature of it aright,
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and in the attaining and maintaing of it;
and in the attaining and maintaining of it;
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and there being so very many who claim to it most unwarrantably and unjustly, though poor de•uded Souls they are disposed to think that they do so on good and warrantable grounds;
and there being so very many who claim to it most unwarrantably and unjustly, though poor de•uded Souls they Are disposed to think that they do so on good and warrantable grounds;
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all which make this Doctrine concerning the exercise and practice of a good Conscience to be exceeding difficult and tickle.
all which make this Doctrine Concerning the exercise and practice of a good Conscience to be exceeding difficult and tickle.
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Ye may remember the point we spoke a little to last day, was, That Believers ought,
You may Remember the point we spoke a little to last day, was, That Believers ought,
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and when they are right, will have it for their exercise and study to have a Conscience void of offence toward God and toward Men;
and when they Are right, will have it for their exercise and study to have a Conscience void of offence towards God and towards Men;
cc c-crq pns32 vbr j-jn, vmb vhi pn31 p-acp po32 n1 cc vvi pc-acp vhi dt n1 j pp-f n1 p-acp np1 cc p-acp n2;
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whence we drew this Use, That it is an evidence of a sound Believer when right and in a good frame, even to be thus exercised;
whence we drew this Use, That it is an evidence of a found Believer when right and in a good frame, even to be thus exercised;
c-crq pns12 vvd d vvi, cst pn31 vbz dt n1 pp-f dt j n1 c-crq j-jn cc p-acp dt j n1, av pc-acp vbi av vvn;
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a tender, lively, and good frame of soul •ay be known by this, that the person aimeth s•ngly and endeavoureth seriously to have a Conscience void of offence.
a tender, lively, and good frame of soul •ay be known by this, that the person aimeth s•ngly and endeavoureth seriously to have a Conscience void of offence.
dt j, j, cc j n1 pp-f n1 vmb vbi vvn p-acp d, cst dt n1 vvz av-j cc vvz av-j pc-acp vhi dt n1 j pp-f n1.
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In clearing of this Use, there are some Doubts that arise on the one side when Conscience speaketh good to a person without a warrand, in which case it is very dangerous to take direction from it;
In clearing of this Use, there Are Some Doubts that arise on the one side when Conscience speaks good to a person without a warrant, in which case it is very dangerous to take direction from it;
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and some Doubts arise also on the other side, when Conscience doth challenge and condemn, when there is no ground for it;
and Some Doubts arise also on the other side, when Conscience does challenge and condemn, when there is no ground for it;
cc d vvz vvb av p-acp dt j-jn n1, c-crq n1 vdz vvi cc vvi, c-crq pc-acp vbz dx n1 p-acp pn31;
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something therefore must be spoken for clearing and solving both the one and the other.
something Therefore must be spoken for clearing and solving both the one and the other.
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The last thing we left at was, That seing some natural men, civil moral men and hypocrites may think they have a good Conscience, that they are right and have the testimony of it,
The last thing we left At was, That sing Some natural men, civil moral men and Hypocrites may think they have a good Conscience, that they Are right and have the testimony of it,
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how shall that testimony be discerned? or wherein doth it differ from the testimony of a truely good Conscience, that giveth a Believer ground to draw this conclusion from it, that he is real and sincere in the work of Grace?
how shall that testimony be discerned? or wherein does it differ from the testimony of a truly good Conscience, that gives a Believer ground to draw this conclusion from it, that he is real and sincere in the work of Grace?
q-crq vmb d n1 vbi vvn? cc q-crq vdz pn31 vvi p-acp dt n1 pp-f dt av-j j n1, cst vvz dt n1 n1 pc-acp vvi d n1 p-acp pn31, cst pns31 vbz j cc j p-acp dt n1 pp-f n1?
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For clearing of this matter relating to these Consciences, that speak good when there is no ground for it;
For clearing of this matter relating to these Consciences, that speak good when there is no ground for it;
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There are two sorts of persons that fall here, and are thereby culpably accessory to this delusion of and from their own Consciences, 1. Some fail in mistaking Duty and the rule of Duty, supposing that to be an acceptable duty which is but the shadow and appearance of duty;
There Are two sorts of Persons that fallen Here, and Are thereby culpably accessory to this delusion of and from their own Consciences, 1. some fail in mistaking Duty and the Rule of Duty, supposing that to be an acceptable duty which is but the shadow and appearance of duty;
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and this makes all self righteous-men and legal-hypocrites who thwart not the dark or dim light of their Conscience,
and this makes all self righteous-men and legal-hypocrites who thwart not the dark or dim Light of their Conscience,
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but rather follow and comply with it, to think that they have a good Conscience: as it was with Paul before his conversion.
but rather follow and comply with it, to think that they have a good Conscience: as it was with Paul before his conversion.
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A 2d. sort are these who take with sin, but think that they have a good Conscience,
A 2d. sort Are these who take with since, but think that they have a good Conscience,
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and on this ground their Conscience speaks peace to them though it hath no warrand to do so, supposing themselves to be Believers, on that ground Conscience speaketh peace to them when it hath no warrand nor are they Believers indeed: And thus alace!
and on this ground their Conscience speaks peace to them though it hath no warrant to do so, supposing themselves to be Believers, on that ground Conscience speaks peace to them when it hath no warrant nor Are they Believers indeed: And thus alace!
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many that are reputed by themselves and others to be Believers, fail; these are presumptuous hypocrites, as the others are legal hypocrites;
many that Are reputed by themselves and Others to be Believers, fail; these Are presumptuous Hypocrites, as the Others Are Legal Hypocrites;
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and this kind of Conscience may be called a presumptuous Conscience, that speaketh peace and applyeth mercy when it hath no ground for either.
and this kind of Conscience may be called a presumptuous Conscience, that speaks peace and Applieth mercy when it hath no ground for either.
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In answer then to the Question, we shall give some differencing Characters or characteristick differences betwixt the Believers good Conscience,
In answer then to the Question, we shall give Some differencing Characters or characteristic differences betwixt the Believers good Conscience,
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and these other sorts of Conscience, some whereof agree more to the one sort, and some more to the other,
and these other sorts of Conscience, Some whereof agree more to the one sort, and Some more to the other,
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and some to both, but take them together.
and Some to both, but take them together.
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The Characters are these, 1. A really good Conscience is not easily attained nor maintained, it putteth a man to considerable exercise •re he come at it,
The Characters Are these, 1. A really good Conscience is not Easily attained nor maintained, it putteth a man to considerable exercise •re he come At it,
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and to no less how to keep it. Herein do I exercise my self, &c. saith the Apostle;
and to no less how to keep it. Herein do I exercise my self, etc. Says the Apostle;
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security and negligence are no good toke•s;
security and negligence Are no good toke•s;
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there are these two things that a man of a good Conscience is exercised in. 1. To prevent the ground of a challenge from his Conscience, by endeavouring to give it no offence;
there Are these two things that a man of a good Conscience is exercised in. 1. To prevent the ground of a challenge from his Conscience, by endeavouring to give it no offence;
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against which the presumptuous hypocrite sinneth, who fancieth that he hath peace and it may be, thinketh much of it,
against which the presumptuous hypocrite Sinneth, who fancieth that he hath peace and it may be, Thinketh much of it,
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and yet is not troubled nor taken up how to prevent the giving of offence to his Conscience,
and yet is not troubled nor taken up how to prevent the giving of offence to his Conscience,
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nor his meeting with a challenge from it;
nor his meeting with a challenge from it;
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the legal hypocrite also sinneth here, in bounding and limiting his Holiness to such or such a small measure of it, without so much as aiming any further. 2. He is exercised to satisfie his Conscience when it is offended;
the Legal hypocrite also Sinneth Here, in bounding and limiting his Holiness to such or such a small measure of it, without so much as aiming any further. 2. He is exercised to satisfy his Conscience when it is offended;
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hence is the application to the blood of sprinkling, the exercise of repentance, the self-loathing,
hence is the application to the blood of sprinkling, the exercise of Repentance, the Self-loathing,
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and sharpness of challenges, that Conscience hath with it until it recover, even such exercise as will in a manner break the bones and turn the moisture into the drought of summer, as it is Psal. 51. and Psal. 32. this good Conscience cannot look on sin and not be troubled;
and sharpness of challenges, that Conscience hath with it until it recover, even such exercise as will in a manner break the bones and turn the moisture into the drought of summer, as it is Psalm 51. and Psalm 32. this good Conscience cannot look on since and not be troubled;
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and therefore they who ordinarily and habitually can look on sin without trouble or sorrow,
and Therefore they who ordinarily and habitually can look on since without trouble or sorrow,
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and judge it a very easie business to quiet and stop the mouth of their Conscience, who speak peace to themselves when lying still under guilt unrepented of and unremoved, carry about with them a shrewd token of no good Conscience.
and judge it a very easy business to quiet and stop the Mouth of their Conscience, who speak peace to themselves when lying still under guilt unrepented of and unremoved, carry about with them a shrewd token of no good Conscience.
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The 2d. Character whereby it may be known, is, the mean and way that a man taketh to quiet his Conscience when it is wakened;
The 2d. Character whereby it may be known, is, the mean and Way that a man Takes to quiet his Conscience when it is wakened;
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A good Conscience as it yieldeth a man peaceand testifyeth well concerning his state;
A good Conscience as it yieldeth a man peaceand Testifieth well Concerning his state;
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so that peace riseth not so much from this that he hath no sin, as from his flying to Jesus Christ for the pardon of sin;
so that peace Riseth not so much from this that he hath no since, as from his flying to jesus christ for the pardon of since;
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he may have peace as to his sincere and universal aim at Holiness, and as to his honest and serious endeavour to abstain from every known sin,
he may have peace as to his sincere and universal aim At Holiness, and as to his honest and serious endeavour to abstain from every known since,
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as it was with David, Psal. 18. 20, 21, 22. but as to the satisfying of Divine Justice he hath hath no peace,
as it was with David, Psalm 18. 20, 21, 22. but as to the satisfying of Divine justice he hath hath no peace,
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but in resting on Christs satisfaction alone;
but in resting on Christ satisfaction alone;
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for though his way may be and is good in respect of his single following of duty,
for though his Way may be and is good in respect of his single following of duty,
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for he readeth, prayeth, meditateth, &c. yet corruption in a great measure polluting all these works and duties of his,
for he readeth, Prayeth, meditateth, etc. yet corruption in a great measure polluting all these works and duties of his,
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as to the acceptation of them on their own account and for themselves;
as to the acceptation of them on their own account and for themselves;
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he finds that they are in some respect but dead, as wanting much of the soul and life of them,
he finds that they Are in Some respect but dead, as wanting much of the soul and life of them,
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neither can he have peace till he betake himself to Christs blood:
neither can he have peace till he betake himself to Christ blood:
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though he were communicating every day, praying every hour, &c. yet he hath no peace in these till Christs blood speak peace;
though he were communicating every day, praying every hour, etc. yet he hath no peace in these till Christ blood speak peace;
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as we may see in David, who though he had peace intimated by Nathan, yet is not thorowly quiet for all that,
as we may see in David, who though he had peace intimated by Nathan, yet is not thoroughly quiet for all that,
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and therefore he prayeth Psal. 51. Cause me to hear the voice of joy and gladness;
and Therefore he Prayeth Psalm 51. Cause me to hear the voice of joy and gladness;
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there is no healing of his wound till a word from God himself do it:
there is no healing of his wound till a word from God himself do it:
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It is on the contrary an ill token, when a Conscience seeth sin, and can speak peace to it self on this ground, that there is mercy in God;
It is on the contrary an ill token, when a Conscience sees since, and can speak peace to it self on this ground, that there is mercy in God;
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and yet never applyeth the blood of sprinkling, to purge it from dead works; nor seeketh to have the Word spoken as it were from Gods own mouth:
and yet never Applieth the blood of sprinkling, to purge it from dead works; nor seeks to have the Word spoken as it were from God's own Mouth:
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and on the other side the legal Conscience will make amends to God, will give him Sacrifices enough,
and on the other side the Legal Conscience will make amends to God, will give him Sacrifices enough,
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and perform many duties to him, looking for his acceptance only on account of these, and that is as ill a token;
and perform many duties to him, looking for his acceptance only on account of these, and that is as ill a token;
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but a good Conscience resteth not on any of these;
but a good Conscience rests not on any of these;
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but though it hath the sacrifice of a broken and contrite spirit to offer to God,
but though it hath the sacrifice of a broken and contrite Spirit to offer to God,
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yet it doth not rest on that nor on any duty, but is put beyond these, to rest on Christ and on his Sacrifice, Purge me with hyssop. &c. saith David, Psal. 51. And this is a clear and certain differencing mark,
yet it does not rest on that nor on any duty, but is put beyond these, to rest on christ and on his Sacrifice, Purge me with hyssop. etc. Says David, Psalm 51. And this is a clear and certain differencing mark,
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even to consider well whereon Conscience resteth for peace after a challenge, and to make sure that it resteth thus on Christ.
even to Consider well whereon Conscience rests for peace After a challenge, and to make sure that it rests thus on christ.
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A 3d. Character is, That a good Conscience will both challenge and speak peace at one time;
A 3d. Character is, That a good Conscience will both challenge and speak peace At one time;
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it can stand up and defend it self against a challenge;
it can stand up and defend it self against a challenge;
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thus when the Law on the one hand comes and charges it with many defects in duty,
thus when the Law on the one hand comes and charges it with many defects in duty,
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and denounceth wrath against it because of these, it will humbly take with them;
and Denounceth wrath against it Because of these, it will humbly take with them;
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and yet on the other hand, in the very time it can betake it self to Christ and produce a word of peace that it hath ready at hand from him;
and yet on the other hand, in the very time it can betake it self to christ and produce a word of peace that it hath ready At hand from him;
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this we may see in Paul, 1 Tim. 1. 13. I was (says he) before, a blasphemer, a persecuter, and injurious: but I obtained mercy.
this we may see in Paul, 1 Tim. 1. 13. I was (Says he) before, a blasphemer, a Persecutor, and injurious: but I obtained mercy.
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It is an evil token when men either have only challenges and no peace, or only peace and no challenges at all;
It is an evil token when men either have only challenges and no peace, or only peace and no challenges At all;
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as it is also an evil token to offer to maintain peace by shifting challenges; or to give over pressing after and maintaining of peace by giving way to challenges:
as it is also an evil token to offer to maintain peace by shifting challenges; or to give over pressing After and maintaining of peace by giving Way to challenges:
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But it is a good token when Conscience can take kindly with and be humbled under challenges,
But it is a good token when Conscience can take kindly with and be humbled under challenges,
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and yet debate against them so as to keep and maintain peace, and can give a warrand for its doing so, which is indeed a great practick in Religion;
and yet debate against them so as to keep and maintain peace, and can give a warrant for its doing so, which is indeed a great practic in Religion;
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we may see a clear instance of this in Io•, who saith chap. 7. 20. I have sinned, what shall I do unto thee, O thou preserver of men? where he acknowledgeth that he hath sinned, and cannot make amends;
we may see a clear instance of this in Io•, who Says chap. 7. 20. I have sinned, what shall I do unto thee, Oh thou preserver of men? where he acknowledgeth that he hath sinned, and cannot make amends;
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and yet chap. 27. 4 ▪ 5. he saith with holy boldness and peremptoryness, My lips shall not speak wickedness, nor my tongue utter deceit.
and yet chap. 27. 4 ▪ 5. he Says with holy boldness and peremptoryness, My lips shall not speak wickedness, nor my tongue utter deceit.
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God forbid that I should justifie you; till I die, I will not remove my integrity from me. God forbid that I should justify you; till I die, I will not remove my integrity from me.
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When God speaketh or seemeth to speak wrath, his angry countenance driveth him not away from him, though (saith he chap. 13. 15.) he should kill me, yet I will trust in him,
When God speaks or seems to speak wrath, his angry countenance drives him not away from him, though (Says he chap. 13. 15.) he should kill me, yet I will trust in him,
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but I will maintain mine own ways before him; and vers. 16. an hypocrite shall not come before him; but I will maintain mine own ways before him; and vers. 16. an hypocrite shall not come before him;
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The Hypocrite or legal man giveth it over, when he is thus put hard to it;
The Hypocrite or Legal man gives it over, when he is thus put hard to it;
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• though it be easie for him to presume while the Law and Wrath break not in,
• though it be easy for him to presume while the Law and Wrath break not in,
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yet when the Law cometh, Sin reviveth and he dieth;
yet when the Law comes, since revives and he Dieth;
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as it is Rom. 79. it is easie to have peace so long as God speaketh not down-right against it;
as it is Rom. 79. it is easy to have peace so long as God speaks not downright against it;
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but when he cometh to set all a mans sins in order before him, he will with Iudas run and hang himself, rather then abide that tormenting Conscience of his, terribly denouncing war and wrath from God against him.
but when he comes to Set all a men Sins in order before him, he will with Iudas run and hang himself, rather then abide that tormenting Conscience of his, terribly denouncing war and wrath from God against him.
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A 4th. Character is, That a good Conscience will love to entertain and welcome a challenge,
A 4th. Character is, That a good Conscience will love to entertain and welcome a challenge,
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but an ill Conscience cannot abide nor endure a challenge, and if it could, it would have Conscience always silent and quiet,
but an ill Conscience cannot abide nor endure a challenge, and if it could, it would have Conscience always silent and quiet,
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when yet it should not be quiet, neither hath it any ground to be so:
when yet it should not be quiet, neither hath it any ground to be so:
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He who hath a good Conscience is glad to have sin discovered and Conscience kept waking;
He who hath a good Conscience is glad to have since discovered and Conscience kept waking;
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he thinketh a sanctified conviction of sin a valueable mercy;
he Thinketh a sanctified conviction of since a valueable mercy;
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and the reason is, because he aimeth not so much at this to have peace in himself,
and the reason is, Because he aimeth not so much At this to have peace in himself,
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as to have a good and solid ground of peace betwixt God and him, and to remove what may mar it;
as to have a good and solid ground of peace betwixt God and him, and to remove what may mar it;
c-acp pc-acp vhi dt j cc j n1 pp-f n1 p-acp np1 cc pno31, cc pc-acp vvi r-crq vmb vvi pn31;
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whereas the Hypocrites great design is to have peace on any terms and by any means,
whereas the Hypocrites great Design is to have peace on any terms and by any means,
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896
and therefore when a challenge cometh closs and home to him, it is quite marred;
and Therefore when a challenge comes closs and home to him, it is quite marred;
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It is on this ground that a tender soul will designedly aggrege sin, and even foster a challenge, as David doth, Psal. •1.
It is on this ground that a tender soul will designedly aggrege since, and even foster a challenge, as David does, Psalm •1.
pn31 vbz p-acp d n1 cst dt j n1 vmb av-j n1 n1, cc av vvb dt n1, c-acp np1 vdz, np1 n1.
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Against thee, thee only have I sinned, whereas a Saul will defend his own sinful practice and seek to shift the challenge,Against thee, thee only have I sinned, whereas a Saul will defend his own sinful practice and seek to shift the challenge,
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as we may see 1 Sam. 15. 10. yea I have keeped the commandment of the Lord, saith that proud Hypocrite.
as we may see 1 Sam. 15. 10. yea I have keeped the Commandment of the Lord, Says that proud Hypocrite.
c-acp pns12 vmb vvi crd np1 crd crd uh pns11 vhb vvn dt n1 pp-f dt n1, vvz d j n1.
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900
A 5th. Character or Difference is, That a good Conscience maintaineth its peace both from the Law and from the Gospel,
A 5th. Character or Difference is, That a good Conscience maintaineth its peace both from the Law and from the Gospel,
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and will needs have peace in some measure in respect of both, else it will not be satisfied;
and will needs have peace in Some measure in respect of both, Else it will not be satisfied;
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The evil Conscience again taketh its peace from the one and not from the other, and so taketh a wrong rule or ground for founding and trying of its peace;
The evil Conscience again Takes its peace from the one and not from the other, and so Takes a wrong Rule or ground for founding and trying of its peace;
dt j-jn n1 av vvz po31 n1 p-acp dt crd cc xx p-acp dt n-jn, cc av vvz dt j-jn n1 cc n1 p-acp vvg cc vvg pp-f po31 n1;
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An honest man that hath a good Conscience, hath respect to the Law and will not thwart it;
an honest man that hath a good Conscience, hath respect to the Law and will not thwart it;
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yea, the challenging and condemning part of it is welcomed, and the threatnings of it have influence on him to make him fear;
yea, the challenging and condemning part of it is welcomed, and the threatenings of it have influence on him to make him Fear;
uh, dt vvg cc vvg n1 pp-f pn31 vbz vvn, cc dt n2-vvg pp-f pn31 vhi n1 p-acp pno31 pc-acp vvi pno31 vvi;
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and as he respecteth the Law, so he respecteth the Gospel, and looketh well to Believing, Repentance, Self-searching, Examination, Meditation,
and as he respecteth the Law, so he respecteth the Gospel, and looks well to Believing, Repentance, Self-searching, Examination, Meditation,
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and to his manner of performing these and of all his other duties, that none of them come in the place of Christ,
and to his manner of performing these and of all his other duties, that none of them come in the place of christ,
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or get any thing of that which is his due;
or get any thing of that which is his endue;
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and though he seem to himself to have faith in Christ, if he endeavour not to have Holiness going along with it, he dare not speak peace to himself:
and though he seem to himself to have faith in christ, if he endeavour not to have Holiness going along with it, he Dare not speak peace to himself:
cc cs pns31 vvb p-acp px31 pc-acp vhi n1 p-acp np1, cs pns31 vvb xx pc-acp vhi n1 vvg a-acp p-acp pn31, pns31 vvb xx vvi n1 p-acp px31:
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But on the contrary, the legal man or law-conscience, if it be in good terms as he supposeth with the Law, it looketh not to the duties of the Gospel,
But on the contrary, the Legal man or law-conscience, if it be in good terms as he Supposeth with the Law, it looks not to the duties of the Gospel,
cc-acp p-acp dt n-jn, dt j n1 cc n1, cs pn31 vbb p-acp j n2 c-acp pns31 vvz p-acp dt n1, pn31 vvz xx p-acp dt n2 pp-f dt n1,
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whether the man be indeed fled to Christ, or be in good terms with God through him;
whither the man be indeed fled to christ, or be in good terms with God through him;
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and on the other hand, the presumptuous Conscience when it heareth the Law and the threatnings thereof, it •ome way tusheth at these,
and on the other hand, the presumptuous Conscience when it hears the Law and the threatenings thereof, it •ome Way tush At these,
cc p-acp dt j-jn n1, dt j n1 c-crq pn31 vvz dt n1 cc dt n2-vvg av, pn31 vvb n1 uh p-acp d,
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and under pretext of betaking it self to Christ, it teareth (as it were) away the Law;
and under pretext of betaking it self to christ, it teareth (as it were) away the Law;
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and this mistaking, halving and dividing of the rule, maketh many men think that their Conscience speaketh good to them,
and this mistaking, halving and dividing of the Rule, makes many men think that their Conscience speaks good to them,
cc d vvg, j-vvg cc vvg pp-f dt n1, vvz d n2 vvb cst po32 n1 vvz j p-acp pno32,
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when it doeth not so, but hath rather ground to speak evil and wo.
when it doth not so, but hath rather ground to speak evil and woe.
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915
And in the by, ye who think ye have good Consciences, try them by this mark,
And in the by, you who think you have good Consciences, try them by this mark,
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if ye walk humbly under Conscience-convictions, taking with them, and if they be welcome to you as well as a word of peace.
if you walk humbly under Conscience-convictions, taking with them, and if they be welcome to you as well as a word of peace.
cs pn22 vvb av-j p-acp j, vvg p-acp pno32, cc cs pns32 vbb j-jn p-acp pn22 a-acp av c-acp dt n1 pp-f n1.
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A 6th. Character or Difference, is, That a good Conscience is holily jealous and suspicious, while an evil Conscience is presumptuously confident and bold;
A 6th. Character or Difference, is, That a good Conscience is holily jealous and suspicious, while an evil Conscience is presumptuously confident and bold;
dt ord. n1 cc n1, vbz, cst dt j n1 vbz av-j j cc j, cs dt j-jn n1 vbz av-j j cc j;
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we say a good Conscience is suspicious, and therefore is often putting it self to proof and tryal, taking the sentence of Conscience to the rule and trying it thereby,
we say a good Conscience is suspicious, and Therefore is often putting it self to proof and trial, taking the sentence of Conscience to the Rule and trying it thereby,
pns12 vvb dt j n1 vbz j, cc av vbz av vvg pn31 n1 p-acp n1 cc n1, vvg dt n1 pp-f n1 p-acp dt n1 cc vvg pn31 av,
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and taking the answer on deliberation, and not off-hand or by guess;
and taking the answer on deliberation, and not off-hand or by guess;
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920
because it knoweth Conscience is but a servant, and therefore will try if it speaketh its masters, even Gods language;
Because it Knoweth Conscience is but a servant, and Therefore will try if it speaks its Masters, even God's language;
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to this purpose saith the Apostle 1 Cor. 4. 4. I know nothing by my self,
to this purpose Says the Apostle 1 Cor. 4. 4. I know nothing by my self,
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yet am I not hereby justified; yet am I not hereby justified;
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it will either have Consciences sentence and Gods sentence going together, or else it will reject and cast it;
it will either have Consciences sentence and God's sentence going together, or Else it will reject and cast it;
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whereas the most part of men satisfie themselves with the sentence of Conscience, and look not after Gods sentence,
whereas the most part of men satisfy themselves with the sentence of Conscience, and look not After God's sentence,
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and mis-interpret Conscience and take its first word (as it were) and put it not to the tryal:
and misinterpret Conscience and take its First word (as it were) and put it not to the trial:
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Ah! is not this true of many of your Consciences? ye think ye have peace and that all matters are clear and well betwixt God and you, notwithstanding ye be secure, ignorant or profane,
Ah! is not this true of many of your Consciences? you think you have peace and that all matters Are clear and well betwixt God and you, notwithstanding you be secure, ignorant or profane,
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but when do you put your Conscience to the tryal? ask your Conscience if in all the Word of God peace be spoken to the Wicked,
but when do you put your Conscience to the trial? ask your Conscience if in all the Word of God peace be spoken to the Wicked,
cc-acp q-crq vdb pn22 vvi po22 n1 p-acp dt n1? vvb po22 n1 cs p-acp d dt n1 pp-f np1 n1 vbb vvn p-acp dt j,
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or to any that is not sincerely aiming and endeavouring to be holy? consider that word Psal. 85. vers. 8. The Lord will speak peace to his people and to his saints;
or to any that is not sincerely aiming and endeavouring to be holy? Consider that word Psalm 85. vers. 8. The Lord will speak peace to his people and to his Saints;
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there is not one word of peace for the profane and unholy:
there is not one word of peace for the profane and unholy:
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How then can your Conscience possibly speak peace? if it presume to do, it will most certainly beguile you;
How then can your Conscience possibly speak peace? if it presume to do, it will most Certainly beguile you;
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and therefore as ye would not be deceived, sollow not, neither lay weight upon every word that Conscience speaketh as to your state, especially at first,
and Therefore as you would not be deceived, sollow not, neither lay weight upon every word that Conscience speaks as to your state, especially At First,
cc av c-acp pn22 vmd xx vbi vvn, vvi xx, av-dx vvd n1 p-acp d n1 cst n1 vvz a-acp p-acp po22 n1, av-j p-acp ord,
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but try it by the Word;
but try it by the Word;
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or take its sentence to God and to the Word, and see how he approveth of it,
or take its sentence to God and to the Word, and see how he approveth of it,
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and how his Word doeth warrand it;
and how his Word doth warrant it;
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for (as Solomon saith, Prov. 30. 12.) There is a generation that are pure in their own eyes, that are not cleansed from their filthiness.
for (as Solomon Says, Curae 30. 12.) There is a generation that Are pure in their own eyes, that Are not cleansed from their filthiness.
c-acp (c-acp np1 vvz, np1 crd crd) pc-acp vbz dt n1 cst vbr j p-acp po32 d n2, cst vbr xx vvn p-acp po32 n1.
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There is yet on this side a 2d. Question, viz. If Conscience may not only think it self to be right,
There is yet on this side a 2d. Question, viz. If Conscience may not only think it self to be right,
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but think so in a high degree, so as even to be perswaded of it, when yet it is wrong? Answer, Without all question it may;
but think so in a high degree, so as even to be persuaded of it, when yet it is wrong? Answer, Without all question it may;
cc-acp vvb av p-acp dt j n1, av c-acp av pc-acp vbi vvn pp-f pn31, c-crq av pn31 vbz j-jn? vvb, p-acp d n1 pn31 vmb;
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And here we may speak somewhat of a deluded Conscience, which is a Conscience that not only is wrong,
And Here we may speak somewhat of a deluded Conscience, which is a Conscience that not only is wrong,
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and erreth, and speaketh good when there is no ground for it;
and erreth, and speaks good when there is no ground for it;
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but a Conscience that hath these two things beside in it, 1. It hath a perswasion that it is right. 2. It hath the affections somewhat stirred by it,
but a Conscience that hath these two things beside in it, 1. It hath a persuasion that it is right. 2. It hath the affections somewhat stirred by it,
cc-acp dt n1 cst vhz d crd n2 a-acp p-acp pn31, crd pn31 vhz dt n1 cst pn31 vbz j-jn. crd pn31 vhz dt n2 av vvn p-acp pn31,
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941
and a sort of joy in the thing, whereof it is perswaded;
and a sort of joy in the thing, whereof it is persuaded;
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It's (I say) a Conscience that not only speaketh good without ground, but hath a perswasion that it is right,
It's (I say) a Conscience that not only speaks good without ground, but hath a persuasion that it is right,
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and a kind of joy in it's way:
and a kind of joy in it's Way:
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That there may be, and is such a Conscience among the generality of Professors cannot be denyed,
That there may be, and is such a Conscience among the generality of Professors cannot be denied,
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and is clear from what the Apostle says, Gal. 5. 3. This perswasion cometh not of him that calleth you;
and is clear from what the Apostle Says, Gal. 5. 3. This persuasion comes not of him that calls you;
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There is a perswasion, and yet not of God;
There is a persuasion, and yet not of God;
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and for the other, to wit, That there may be a joy in the thing, see Gal. 3. 1. O foolish galatians who hath bewitched you? They had a sort of conceit and fainness even to a kind fascination and Bewitching conceit, of their being right,
and for the other, to wit, That there may be a joy in the thing, see Gal. 3. 1. Oh foolish galatians who hath bewitched you? They had a sort of conceit and fainness even to a kind fascination and Bewitching conceit, of their being right,
cc p-acp dt n-jn, pc-acp vvi, cst a-acp vmb vbi dt n1 p-acp dt n1, vvb np1 crd crd uh j n2 r-crq vhz vvn pn22? pns32 vhd dt n1 pp-f n1 cc n1 av p-acp dt j n1 cc vvg n1, pp-f po32 vbg j-jn,
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neither was there any dealing with them to draw them off that way:
neither was there any dealing with them to draw them off that Way:
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There are Four sorts of these Consciences among Professors, according to Four several rises that they have, none of which will warrand them to think themselves to be right.
There Are Four sorts of these Consciences among Professors, according to Four several rises that they have, none of which will warrant them to think themselves to be right.
a-acp vbr crd n2 pp-f d n2 p-acp n2, vvg p-acp crd j vvz cst pns32 vhb, pi pp-f r-crq vmb vvb pno32 pc-acp vvi px32 pc-acp vbi j-jn.
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The 1. Rise, is, from laying too much weight on supposed reason; There is a kind of delusion that ariseth from this ground;
The 1. Rise, is, from laying too much weight on supposed reason; There is a kind of delusion that arises from this ground;
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which was it wherewith the Galatians were carried away, having heard first from the Gospel, of the righteousness of Faith;
which was it wherewith the Galatians were carried away, having herd First from the Gospel, of the righteousness of Faith;
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And thereafter, from some false Teachers, of the righteousness of the Law, as necessary to be added to it, in the point of Justification;
And thereafter, from Some false Teachers, of the righteousness of the Law, as necessary to be added to it, in the point of Justification;
cc av, p-acp d j n2, pp-f dt n1 pp-f dt n1, c-acp j pc-acp vbi vvn p-acp pn31, p-acp dt n1 pp-f n1;
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They thought there was good reason for such a Doctrine, and that no loss nor prejudice could come by it;
They Thought there was good reason for such a Doctrine, and that no loss nor prejudice could come by it;
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and therefore they did joyn both together.
and Therefore they did join both together.
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The 2d. Rise, Is, when men lay too much weight on great, though yet but common Gifts,
The 2d. Rise, Is, when men lay too much weight on great, though yet but Common Gifts,
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as on liberty in Prayer, and warmness of the af•ections therein, on Preaching notably, and one standing it out in sharp Tryals with the approbations of others, it may be even of the best,
as on liberty in Prayer, and warmness of the af•ections therein, on Preaching notably, and one standing it out in sharp Trials with the approbations of Others, it may be even of the best,
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or when they have been helped to do some extraordinary things, as in the Primitive times, some Professors were helped as Gods Instruments to cast out Divels, to speak with tongues, &c. who yet were not sound at the heart;
or when they have been helped to do Some extraordinary things, as in the Primitive times, Some Professors were helped as God's Instruments to cast out Devils, to speak with tongues, etc. who yet were not found At the heart;
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it is on this ground that Christ goeth, when He saith, Luke 13. 27. And Matth. 7. 22, 23. Many shall come to me in that day, saying ▪ Lord, we have prophesied in thy name,
it is on this ground that christ Goes, when He Says, Lycia 13. 27. And Matthew 7. 22, 23. Many shall come to me in that day, saying ▪ Lord, we have prophesied in thy name,
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and in thy name have cast out devils, and done many wonderfull works: and in thy name have cast out Devils, and done many wonderful works:
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All which are (as I just now said) but common Gifts, though some of them at least, extraordinary;
All which Are (as I just now said) but Common Gifts, though Some of them At least, extraordinary;
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and when men come to have any measure of these beyond others, they will not be beat from it,
and when men come to have any measure of these beyond Others, they will not be beatrice from it,
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but will go to death with it, that all is right with them:
but will go to death with it, that all is right with them:
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The 3d. Rise, is from some supposed spiritual sense and comfort, and from some flashes of joy;
The 3d. Rise, is from Some supposed spiritual sense and Comfort, and from Some flashes of joy;
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These temporary Believers spoke of, Matth. 13. and Heb. 6. 4, 5. attained to some tasting of the good Word of God,
These temporary Believers spoke of, Matthew 13. and Hebrew 6. 4, 5. attained to Some tasting of the good Word of God,
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and of the powers of the World to come;
and of the Powers of the World to come;
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such as once come this length, do what they will, and live as they will, have it (as it were) alwayes sounding in their ears,
such as once come this length, do what they will, and live as they will, have it (as it were) always sounding in their ears,
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nor suffer they it to go out of their heads, that such and such a day they met with God,
nor suffer they it to go out of their Heads, that such and such a day they met with God,
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and that he spoke peace to them, and therefore they are perswaded that matters are right betwixt him and them;
and that he spoke peace to them, and Therefore they Are persuaded that matters Are right betwixt him and them;
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and yet all this while they may be unsound at the heart, The 4th. Rise is, From folks habituating themselves to speak good to themselves,
and yet all this while they may be unsound At the heart, The 4th. Rise is, From folks habituating themselves to speak good to themselves,
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and from maintaining their presumption, and dulling and deadning their own Conscience;
and from maintaining their presumption, and dulling and deadening their own Conscience;
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whereupon, in Gods righteous Judgement, Conscience becometh a plague to them, so that they will dispute and debate with and against any Minister, Neighbour,
whereupon, in God's righteous Judgement, Conscience Becometh a plague to them, so that they will dispute and debate with and against any Minister, Neighbour,
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or Friend, that would convince them of the evil and danger of their State and Condition;
or Friend, that would convince them of the evil and danger of their State and Condition;
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and the heart being by them, thus deceived, speaketh and pleadeth for them, and deceiveth them back again, they are honest •olks,
and the heart being by them, thus deceived, speaks and pleads for them, and deceives them back again, they Are honest •olks,
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and were never heard with their Neighbours, none have any thing amiss to say of them,
and were never herd with their Neighbours, none have any thing amiss to say of them,
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and their own Conscience justifieth them, and what should more? Thus having put out their Light,
and their own Conscience Justifieth them, and what should more? Thus having put out their Light,
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and blinded their own eyes, they have constrained, and some way necessitated their Conscience to cheat, deceive and beguile them:
and blinded their own eyes, they have constrained, and Some Way necessitated their Conscience to cheat, deceive and beguile them:
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Such as these are spoken of, Isa. 44: 20. He feedeth on ashes, a deceived heart hath turned him aside, that he cannot deliver his soul,
Such as these Are spoken of, Isaiah 44: 20. He feeds on Ashes, a deceived heart hath turned him aside, that he cannot deliver his soul,
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nor say is there not a lye in my right hand? The heart is ordinarily taken (as was hinted before) for the Conscience in the Old Testament, accordingly Iob said, His heart should not smite him while he lived; nor say is there not a lie in my right hand? The heart is ordinarily taken (as was hinted before) for the Conscience in the Old Testament, accordingly Job said, His heart should not smite him while he lived;
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And it is said, Davids heart smote him: Now such a man as is here spoken of, his deceived heart,
And it is said, Davids heart smote him: Now such a man as is Here spoken of, his deceived heart,
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or deluded Conscience turneth him aside, so that he cannot deliver his soul, that is, he cannot winde and extricat himself out of that thicket of self deceit,
or deluded Conscience turns him aside, so that he cannot deliver his soul, that is, he cannot wind and extricat himself out of that thicket of self deceit,
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so far as to bespeak himself thus, is it not a lye that I am lipning and trusting to? And yet this is it that many of you have for a good Conscience,
so Far as to bespeak himself thus, is it not a lie that I am lipning and trusting to? And yet this is it that many of you have for a good Conscience,
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even a deceived heart, or a deluded Conscience;
even a deceived heart, or a deluded Conscience;
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speak to you who will, or what we can, it is in some respect impossible to put you off that •ancie,
speak to you who will, or what we can, it is in Some respect impossible to put you off that •ancie,
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and to awake you out of that dream, that you have a good Conscience:
and to awake you out of that dream, that you have a good Conscience:
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And the reason of this delusion is, that men take not the ground of the Sentence of Conscience from God, according to the rule of his Word,
And the reason of this delusion is, that men take not the ground of the Sentence of Conscience from God, according to the Rule of his Word,
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but from their own misled Reason, or from some common Gift, or from some piece of sense,
but from their own misled Reason, or from Some Common Gift, or from Some piece of sense,
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or some opinion and fancie of their own heart, that is in some sort deceived by them, and deceiveth them.
or Some opinion and fancy of their own heart, that is in Some sort deceived by them, and deceives them.
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Now all these Delusions may be in these Three respects, 1. In respect of things Doctrinal;
Now all these Delusions may be in these Three respects, 1. In respect of things Doctrinal;
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A man may be perswaded that Truth is an Error, and an Error is a Truth: 2. In respect of matters of Practice; A man may take an evil Turn or Action for a good one,
A man may be persuaded that Truth is an Error, and an Error is a Truth: 2. In respect of matters of Practice; A man may take an evil Turn or Actium for a good one,
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and have a sort of perswasion that it is so, as the Iews had in killing the Apostles;
and have a sort of persuasion that it is so, as the Iews had in killing the Apostles;
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who thought they did God good service, as the Lord foretold, Iohn 16. v. 2. And Thirdly, In respect of a mans estate, who thinketh he is in friendship with God,
who Thought they did God good service, as the Lord foretold, John 16. v. 2. And Thirdly, In respect of a men estate, who Thinketh he is in friendship with God,
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when indeed he is not, because he draweth his Conclusion from wrong premisses, either failing in the major Proposition, laying down a wrong rule;
when indeed he is not, Because he draws his Conclusion from wrong premises, either failing in the Major Proposition, laying down a wrong Rule;
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Or in the minor Proposition, applying the Rule to himself partially:
Or in the minor Proposition, applying the Rule to himself partially:
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these things ye should take along with you, in what we are to say further on this point.
these things you should take along with you, in what we Are to say further on this point.
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Now for the Marks and Evidences of a deluded Conscience, beside these forementioned, of a Legal,
Now for the Marks and Evidences of a deluded Conscience, beside these forementioned, of a Legal,
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and of a Presumptuous Conscience, which may be also Marks of this, it hath these Four or Five especially, accompanying it. 1. A certain frothiness of Spirit, or a light unsetled frame;
and of a Presumptuous Conscience, which may be also Marks of this, it hath these Four or Five especially, accompanying it. 1. A certain frothiness of Spirit, or a Light unsettled frame;
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The light that a deluded man hath in his state or way, is but like a Dream, that hath no reality in it.
The Light that a deluded man hath in his state or Way, is but like a Dream, that hath no reality in it.
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He feedeth on ashes; and such an one will some way make more Conscience of,He feeds on Ashes; and such an one will Some Way make more Conscience of,
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and take more pleasure in that wherein he is deluded, then in any other P•ece or Practice of Religion,
and take more pleasure in that wherein he is deluded, then in any other P•ece or Practice of Religion,
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as it was with the Iews, in persecuting the Apostles;
as it was with the Iews, in persecuting the Apostles;
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and with the Scribes and Pharisees in seeking to gain a Prosylite, and yet in all that they do, they are but licking froth or s•um, Ephraim feedeth on wind, Hos. 12. 1. What exercise of Conscience they have about Religion, is without any sanctifying effect, it stricketh not at the body of Death ▪ nor doth it promove Godliness;
and with the Scribes and Pharisees in seeking to gain a Prosylite, and yet in all that they do, they Are but licking froth or s•um, Ephraim feeds on wind, Hos. 12. 1. What exercise of Conscience they have about Religion, is without any sanctifying Effect, it stricketh not At the body of Death ▪ nor does it promove Godliness;
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it is readily some frivolous thing, that they are so much taken up with, and are so eager in the persuit of, which proveth but wind and ashes, to whom it may be, in some respect, said,
it is readily Some frivolous thing, that they Are so much taken up with, and Are so eager in the pursuit of, which Proves but wind and Ashes, to whom it may be, in Some respect, said,
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as the Apostle doth to the Galatians, chap. 3. 3. Ye began in the spirit, and seek to be made perfect in the flesh.
as the Apostle does to the Galatians, chap. 3. 3. You began in the Spirit, and seek to be made perfect in the Flesh.
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A Second mark of this, is;
A Second mark of this, is;
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There is alwayes in such a Conscience, an un-distinctness, as to the ground whence the mans consolation floweth,
There is always in such a Conscience, an undistinctness, as to the ground whence the men consolation flows,
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or there is much more supposed peace, comfort, joy and satisfaction, then he can give any solid reason for:
or there is much more supposed peace, Comfort, joy and satisfaction, then he can give any solid reason for:
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And they are hugely disproportioned to the foundation they are built upon, ask an hypocrite, what is the ground of his so firm perswasion,
And they Are hugely disproportioned to the Foundation they Are built upon, ask an hypocrite, what is the ground of his so firm persuasion,
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and of the comfort and joy resulting there from? He will readily answer, I think it is so,
and of the Comfort and joy resulting there from? He will readily answer, I think it is so,
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or I hope it is so, or, if he come to be somewhat more particular, in the account he gives, it will very readily be to this,
or I hope it is so, or, if he come to be somewhat more particular, in the account he gives, it will very readily be to this,
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or some such purpose, God hath been very good and kind to me in such,
or Some such purpose, God hath been very good and kind to me in such,
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and such Providences, he hath bestowed on me such and such Gifts and Benefits, which yet are but things external and common;
and such Providences, he hath bestowed on me such and such Gifts and Benefits, which yet Are but things external and Common;
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or he will, it may be, say, I prayed to God in such and such a strait,
or he will, it may be, say, I prayed to God in such and such a strait,
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and he heard, and delivered me, and I take that for an earnest that he will hear me also for heaven and eternal Life;
and he herd, and Delivered me, and I take that for an earnest that he will hear me also for heaven and Eternal Life;
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as if Achabs deliverance from a temporary judgement on his humiliation ▪ had been to him indeed the earnest of heaven:
as if Ahab's deliverance from a temporary judgement on his humiliation ▪ had been to him indeed the earnest of heaven:
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Or, it may be he will further say, God hath keeped me from many sins,
Or, it may be he will further say, God hath keeped me from many Sins,
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and bestowed many blessings on me, (which he may do unto, and often doth to meer natural men) and therefore he will be merciful to me;
and bestowed many blessings on me, (which he may do unto, and often does to mere natural men) and Therefore he will be merciful to me;
cc vvd d n2 p-acp pno11, (r-crq pns31 vmb vdi p-acp, cc av vdz p-acp j j n2) cc av pns31 vmb vbi j p-acp pno11;
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such conclusions are broader then the Premises, and the Superstructures then the Foundations; and yet, alace!
such conclusions Are Broader then the Premises, and the Superstructures then the Foundations; and yet, alace!
d n2 vbr jc cs dt n2, cc dt n2 av dt n2; cc av, n1!
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the perswasion of many is built upon such sandy Foundations, and is therefore but a delusion,
the persuasion of many is built upon such sandy Foundations, and is Therefore but a delusion,
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since it hath no solid bottom:
since it hath no solid bottom:
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Thus some who are carried away with an error, will say they cannot defend, nor debate for such a thing,
Thus Some who Are carried away with an error, will say they cannot defend, nor debate for such a thing,
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but they are perswaded of it, as if a well grounded perswasion could be without all reason.
but they Are persuaded of it, as if a well grounded persuasion could be without all reason.
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A Third Character, is, That a deluded Conscience can never abide, or endure to be contradicted,
A Third Character, is, That a deluded Conscience can never abide, or endure to be contradicted,
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or put to a tryal, if any man shall say to such a person. that he or she is deluded, they will be ready to hate him;
or put to a trial, if any man shall say to such a person. that he or she is deluded, they will be ready to hate him;
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thus it was with the deluded Galatians to whom the Apostle is constrained to say, cap. 4. v. 16. Am I therefore become your enemy,
thus it was with the deluded Galatians to whom the Apostle is constrained to say, cap. 4. v. 16. Am I Therefore become your enemy,
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because I tell you the truth? They will readily cast out with their greatest and best friends,Because I tell you the truth? They will readily cast out with their greatest and best Friends,
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and with the men they were wont to love most, when they gainsay them in their delusions,
and with the men they were wont to love most, when they gainsay them in their delusions,
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as Paul sayeth in the forecited place, I bear you record, that if it had been possible you ▪ would once have plucked out your own eyes and given them to me,
as Paul Saith in the forecited place, I bear you record, that if it had been possible you ▪ would once have plucked out your own eyes and given them to me,
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and am I now become your enemy because I tell you the truth? It's an evil token,and am I now become your enemy Because I tell you the truth? It's an evil token,
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when a man now hateth another whom he loved before, and on no other ground,
when a man now hates Another whom he loved before, and on no other ground,
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and for no other reason, but because he contradicteth him, in that particular wherein he is mistaken.
and for no other reason, but Because he Contradicteth him, in that particular wherein he is mistaken.
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A 4th Character is, (which is of some affinity to the 2d. ) That as a deluded Conscience is frothy in its comfort,
A 4th Character is, (which is of Some affinity to the 2d.) That as a deluded Conscience is frothy in its Comfort,
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so it turneth a man forthie in his practice, he is much more concerned, and zealous in smal and minute things than in those of far greater moment;
so it turns a man forthie in his practice, he is much more concerned, and zealous in small and minute things than in those of Far greater moment;
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as the Apostle insinuateth the Galatians were, where he sayeth to them, chap. 3. v. 3. Are ye so foolish, that having begun in the spirit, ye are now made perfect by the flesh? He straineth at a guat and swalloweth a camel;
as the Apostle insinuates the Galatians were, where he Saith to them, chap. 3. v. 3. are you so foolish, that having begun in the Spirit, you Are now made perfect by the Flesh? He straineth At a guat and swalloweth a camel;
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and is not so much taken up with the whole of Religion, as he is with that particular thing wherein he is deluded.
and is not so much taken up with the Whole of Religion, as he is with that particular thing wherein he is deluded.
cc vbz xx av av-d vvn a-acp p-acp dt j-jn pp-f n1, c-acp pns31 vbz p-acp d j n1 c-crq pns31 vbz vvn.
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he hath more love unto, and sympathy with these that are of his judgement and opinion in that particular,
he hath more love unto, and Sympathy with these that Are of his judgement and opinion in that particular,
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then with all the rest of the Lords people that are sound and right;
then with all the rest of the lords people that Are found and right;
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The Galatians could not deny, but that Paul had more grace then many, or all of these Teachers that courted and wooed them so much into that error,
The Galatians could not deny, but that Paul had more grace then many, or all of these Teachers that courted and wooed them so much into that error,
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and yet they cooled in their affection to him, and were fond on them.
and yet they cooled in their affection to him, and were found on them.
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A 5th. Character is, That a deluded Conscience, i• ordinarily bitter and cruel in the effects of it;
A 5th. Character is, That a deluded Conscience, i• ordinarily bitter and cruel in the effects of it;
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as it is proud and vain, so it will persecute to the death them it differeth from;
as it is proud and vain, so it will persecute to the death them it differeth from;
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hence were the Persecutions of the Apostles, and of Paul especially;
hence were the Persecutions of the Apostles, and of Paul especially;
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and we have seen it in poor deluded souls, who have thought themselves oblidged to slay all that were against them,
and we have seen it in poor deluded Souls, who have Thought themselves obliged to slay all that were against them,
cc pns12 vhb vvn pn31 p-acp j j-vvn n2, r-crq vhb vvn px32 vvn p-acp vvi d cst vbdr p-acp pno32,
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or differed from them in these their delusions;
or differed from them in these their delusions;
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some what of this bitterspirit accompanied the delusion of the Galatians; Therefore the Apostle sayeth to them, chap. 5. 15. If ye bite and devour one another, &c. And Iames speaketh to the same purpose of such persons, chap. 3. 14. If ye have bitter envying and strife in your hearts, glory not,
Some what of this bitterspirit accompanied the delusion of the Galatians; Therefore the Apostle Saith to them, chap. 5. 15. If you bite and devour one Another, etc. And James speaks to the same purpose of such Persons, chap. 3. 14. If you have bitter envying and strife in your hearts, glory not,
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and lye not against the truth, this wisdom descendeth not from above. and lie not against the truth, this Wisdom Descendeth not from above.
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Bitter zeal and strife is an evil token, and a bitter Conscience is readily no good Conscience;
Bitter zeal and strife is an evil token, and a bitter Conscience is readily no good Conscience;
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when a man supposing himself to be in the right, is carried on with a spirit of bitterness (though in other cases, bitterness, through the power of corruption may kyth,
when a man supposing himself to be in the right, is carried on with a Spirit of bitterness (though in other cases, bitterness, through the power of corruption may kith,
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yet it is native to delusion.) It floweth from pride in such persons, exalting themselves above all others;
yet it is native to delusion.) It flows from pride in such Persons, exalting themselves above all Others;
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Therefore as soon as they are deluded, & go wrong, they must have a Church by themselves,
Therefore as soon as they Are deluded, & go wrong, they must have a Church by themselves,
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and will joyn with no other persons, in Christian communion, but such as are of their mistaken opinion.
and will join with no other Persons, in Christian communion, but such as Are of their mistaken opinion.
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But a Third Question ariseth here on occasion of the former.
But a Third Question arises Here on occasion of the former.
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viz. whether Believers in Christ need to be afraid of a deluded Conscience? And whether they may not be perswaded,viz. whither Believers in christ need to be afraid of a deluded Conscience? And whither they may not be persuaded,
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and that with a sort of delight and satisfaction, that they are right when yet they are wrong? (the latter branch of the Question necessarily supposeth the former, which needeth not therefore to be particularly spoken to) We Answer with a distinction, that a Believer may be mistaken and deluded in a particular,
and that with a sort of delight and satisfaction, that they Are right when yet they Are wrong? (the latter branch of the Question necessarily Supposeth the former, which needs not Therefore to be particularly spoken to) We Answer with a distinction, that a Believer may be mistaken and deluded in a particular,
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but cannot be deluded as to his gracious state, because, being indeed a Believer, its a most true and certain conclusion which he draws concerning his being in a gracious state,
but cannot be deluded as to his gracious state, Because, being indeed a Believer, its a most true and certain conclusion which he draws Concerning his being in a gracious state,
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though possibly as to some of the grounds whence he deduceth it, he may be mistaken,
though possibly as to Some of the grounds whence he deduceth it, he may be mistaken,
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or he may draw it from wrong grounds; yet I say in some particulars he may be deluded;
or he may draw it from wrong grounds; yet I say in Some particulars he may be deluded;
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as in taking such or such an error to be a truth;
as in taking such or such an error to be a truth;
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and so the first Three grounds and rises of a deluded Conscience, which we form erly assigned, may agree to him:
and so the First Three grounds and rises of a deluded Conscience, which we from early assigned, may agree to him:
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As, he may lay too much weight on carnal reason, and on common Gifts, as some of the Galaians did and the Apostles themselves were in hazard to do,
As, he may lay too much weight on carnal reason, and on Common Gifts, as Some of the Galaians did and the Apostles themselves were in hazard to do,
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and therefore our Lord saith to them Luke 10. 20. Rejoyce not in this, that the spirits are subject to you,
and Therefore our Lord Says to them Lycia 10. 20. Rejoice not in this, that the spirits Are Subject to you,
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but that your names are written in heaven; he may also lay too much weight on sense or comfort;but that your names Are written in heaven; he may also lay too much weight on sense or Comfort;
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and the reason may be, because when God graciously condescendeth to give them now and then some proof that he loveth them, they being in so far deserted, draw a conclusion quite cross to the design and end of that manifestation,
and the reason may be, Because when God graciously condescendeth to give them now and then Some proof that he loves them, they being in so Far deserted, draw a conclusion quite cross to the Design and end of that manifestation,
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as if he approved them in that particular wherein they are mistaken;
as if he approved them in that particular wherein they Are mistaken;
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for as a Believer when he is right may think himself to be wrong, because of the want of sense,
for as a Believer when he is right may think himself to be wrong, Because of the want of sense,
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so by the rule of contraries he may think himself to be right, because he hath much sense,
so by the Rule of contraries he may think himself to be right, Because he hath much sense,
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when yet he may be wrong: I shall for further clearing, instance it in five or six cases:
when yet he may be wrong: I shall for further clearing, instance it in five or six cases:
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As 1. When a Believer hath been in some tender frame, praying to God sincerely and hath gotten a hearing,
As 1. When a Believer hath been in Some tender frame, praying to God sincerely and hath got a hearing,
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and when some smiling providence meeteth him, and inviteth him to side with such or such a thing, he is ready to think that God calleth him to that thing:
and when Some smiling providence meeteth him, and Inviteth him to side with such or such a thing, he is ready to think that God calls him to that thing:
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or it may be the Christian after Prayer meets with a Scripture that holdeth out that thing which he hath been praying for, whence he rashly draweth the conclusion that he will obtain it,
or it may be the Christian After Prayer meets with a Scripture that holds out that thing which he hath been praying for, whence he rashly draws the conclusion that he will obtain it,
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and is ready to think that therein he walks according to reason, if the thing look rational like to him,
and is ready to think that therein he walks according to reason, if the thing look rational like to him,
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and suit the matter of his Prayer;
and suit the matter of his Prayer;
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we may see something of this, or very like it in Samuel, if we compare the 15. and 16. Chapters of the first Book of Samuel together;
we may see something of this, or very like it in Samuel, if we compare the 15. and 16. Chapters of the First Book of Samuel together;
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in the end of the 15. Chapter he hath very probably been praying, when he mourned, and chap. 16. v. 1. he is sent by God to Bethlehem to anoint one of Iesses sons to be king;
in the end of the 15. Chapter he hath very probably been praying, when he mourned, and chap. 16. v. 1. he is sent by God to Bethlehem to anoint one of Jesses Sons to be King;
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and when ( vers. 6.) he looketh on Eliah, he presently and somewhat rashly, yet very confidently saith, Surely the Lord's anointed is before him;
and when (vers. 6.) he looks on Elijah, he presently and somewhat rashly, yet very confidently Says, Surely the Lord's anointed is before him;
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he having been praying, and the thing looking so rational and purposelike, was perswaded that he was right,
he having been praying, and the thing looking so rational and purposelike, was persuaded that he was right,
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but the Lord reproveth him, and saith to him, Look not on his countenance, nor on the height of his stature, because I have refused him;
but the Lord Reproveth him, and Says to him, Look not on his countenance, nor on the height of his stature, Because I have refused him;
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for the Lord seeth not •s man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. for the Lord sees not •s man sees; for man looks on the outward appearance, but the Lord looks on the heart.
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How o•t may a tryst of Providence be mistaken? I was in Prayer and such a word met me,
How o•t may a tryst of Providence be mistaken? I was in Prayer and such a word met me,
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and such a Providence occurred to me, and did cast the ballance.
and such a Providence occurred to me, and did cast the balance.
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A • d. Case is, when a thing representeth it self to the Believer, not only as lawful and honest,
A • worser. Case is, when a thing Representeth it self to the Believer, not only as lawful and honest,
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but as conducing much to Gods glory and to the good of his work, and he meaneth well in it,
but as conducing much to God's glory and to the good of his work, and he means well in it,
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how ready is he hence to conclude, that he is certainly called to such a thing,
how ready is he hence to conclude, that he is Certainly called to such a thing,
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and that it is his duty, when yet it is not so: we may see something of this in David, who 2 Sam. 7. 1;
and that it is his duty, when yet it is not so: we may see something of this in David, who 2 Sam. 7. 1;
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2, 3, and 4. having a purpose to build a house to God, proposeth the matter to Nathan the Prophet, who without consulting God, off-hand saith to him, Go, do all that is in thine heart,
2, 3, and 4. having a purpose to built a house to God, Proposeth the matter to Nathan the Prophet, who without consulting God, off-hand Says to him, Go, do all that is in thine heart,
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for the Lord is with thee; for the Lord is with thee;
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and yet notwithstanding though God loved the thing, and approved of it in its self as a duty;
and yet notwithstanding though God loved the thing, and approved of it in its self as a duty;
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yet it was not Gods mind that David should perform it, nor that Nathan should have so positively encouraged him to it;
yet it was not God's mind that David should perform it, nor that Nathan should have so positively encouraged him to it;
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hence when a thing considered in it self is pleasing to God, and may be for his honour, some good people may think it to be their duty, whom yet God never called to such a thing;
hence when a thing considered in it self is pleasing to God, and may be for his honour, Some good people may think it to be their duty, whom yet God never called to such a thing;
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as for instance, to aim to be a Minister of the Gospel is a good thing in it self,
as for instance, to aim to be a Minister of the Gospel is a good thing in it self,
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and one may have a sort of impulse to it, who yet may not be called to it.
and one may have a sort of impulse to it, who yet may not be called to it.
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A 3d. Case is, when Believers inclinations and affections are exceeding much towards such or such a thing, very readily there-from they will come to have a sort of perswasion in their Conscience anent that thing;
A 3d. Case is, when Believers inclinations and affections Are exceeding much towards such or such a thing, very readily therefrom they will come to have a sort of persuasion in their Conscience anent that thing;
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as for instance, when they love one sort of life beyond another, which is not simply unlawful, or one Child beyond another;
as for instance, when they love one sort of life beyond Another, which is not simply unlawful, or one Child beyond Another;
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as we may see in Isaac his strong inclination to bless Esau, Gen. 27. we conceive the good man went not against the light of his own Conscience in the matter,
as we may see in Isaac his strong inclination to bless Esau, Gen. 27. we conceive the good man went not against the Light of his own Conscience in the matter,
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but he loved him excessively, which made him take the less heed to what otherways Gods promise and way of dealing with his sons might have taught him;
but he loved him excessively, which made him take the less heed to what otherways God's promise and Way of dealing with his Sons might have taught him;
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even when he is about to die (when men use to be most single,) he is by his excess of affection carried on that same way,
even when he is about to die (when men use to be most single,) he is by his excess of affection carried on that same Way,
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though doubtless not inrending to cross Gods purpose anent Iacob. And if Imight instance it (without being mistaken by any) in this particular, which doth not seldom come to pass,
though doubtless not inrending to cross God's purpose anent Iacob. And if Imight instance it (without being mistaken by any) in this particular, which does not seldom come to pass,
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when two Parties are making choice each of other for Marriaga, they may not only think,
when two Parties Are making choice each of other for Marriaga, they may not only think,
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but some may be perswaded that they are called to marry such an individual person,
but Some may be persuaded that they Are called to marry such an Individu person,
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because inclination and affection setteth them on, when yet there may be no such call of God;
Because inclination and affection sets them on, when yet there may be no such call of God;
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and so it may be in reference to other things.
and so it may be in Referente to other things.
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A 4th. Case is, when Believers think that Gods Interest and their own interest go joyntly together in such and such a thing or practice,
A 4th. Case is, when Believers think that God's Interest and their own Interest go jointly together in such and such a thing or practice,
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though their own interest swayeth more with them then Gods interest, yet they will be ready to alleadge that they care not so much what become of their own interest,
though their own Interest swayeth more with them then God's Interest, yet they will be ready to allege that they care not so much what become of their own Interest,
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but they cannot endure no• admit such or such a prejudice should come to Gods interest;
but they cannot endure no• admit such or such a prejudice should come to God's Interest;
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something whereof we may see in Ionah, to whom the Lord saith, chap. 4. Doest thou well to be angry? I do well (saith Ionah) to be angry to death;
something whereof we may see in Jonah, to whom the Lord Says, chap. 4. Dost thou well to be angry? I do well (Says Jonah) to be angry to death;
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and he would do nothing but die, and even in that evil frame of spirit he adventureth to pray to God that he would take away his life;
and he would do nothing but die, and even in that evil frame of Spirit he adventureth to pray to God that he would take away his life;
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for all which passion and precipitation he alleadgeth a regard to the great concern of Gods glory,
for all which passion and precipitation he allegeth a regard to the great concern of God's glory,
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as if by that dispensation his truth and faitfulness would be reflected on, while yet in the mean time, respect to his own reputation that he thought would run a considerable risk and hazard, had thereby for the time a prevalent influence on him;
as if by that Dispensation his truth and faitfulness would be reflected on, while yet in the mean time, respect to his own reputation that he Thought would run a considerable risk and hazard, had thereby for the time a prevalent influence on him;
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and the great impatiency for the withering of his Gourd, says plainly that his own interest lay there,
and the great impatiency for the withering of his Gourd, Says plainly that his own Interest lay there,
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and his being so very ca•kered and impatient o• so small an occasion, and where so inconsiderable an interest of his own was touched, might have down-right told him that he had need to suspect his impatiency in a greater matter;
and his being so very ca•kered and impatient o• so small an occasion, and where so inconsiderable an Interest of his own was touched, might have downright told him that he had need to suspect his impatiency in a greater matter;
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Thus it was manifestly with godly Baruch, Ier. 45. where regard to his own interest had too great a stroak on his fainting and •ighing,
Thus it was manifestly with godly baruch, Jeremiah 45. where regard to his own Interest had too great a stroke on his fainting and •ighing,
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for which he is sharply checked, Seeks thou great things for thy self? seek them not;
for which he is sharply checked, Seeks thou great things for thy self? seek them not;
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though no doubt he wanted not respect to the publick interest that was now going to ruine in all appearance.
though no doubt he wanted not respect to the public Interest that was now going to ruin in all appearance.
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A ▪ 5th Case is, when Believers seem to have or indeed have greater manifestations of God then ordinary, whereby while it may be he is only approving and encouraging them,
A ▪ 5th Case is, when Believers seem to have or indeed have greater manifestations of God then ordinary, whereby while it may be he is only approving and encouraging them,
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as to the main, they are then in hazard to conclude that he is approving them in some particular thing that was never in his mind.
as to the main, they Are then in hazard to conclude that he is approving them in Some particular thing that was never in his mind.
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As we may see in Peter, who Matth. 17. at the transfiguration being trysted with a glorious manifestation, draweth this conclusion, It is good to be here, let us build three tabernacles:
As we may see in Peter, who Matthew 17. At the transfiguration being trysted with a glorious manifestation, draws this conclusion, It is good to be Here, let us built three Tabernacles:
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it might have been thought that he would not have mistaken and gone wrong then, by any time,
it might have been Thought that he would not have mistaken and gone wrong then, by any time,
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and yet even then he doth so:
and yet even then he does so:
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There is a very common ground of mistake amongst Believers, who if they win at liberty in Prayer about such or such a thing,
There is a very Common ground of mistake among Believers, who if they win At liberty in Prayer about such or such a thing,
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and get as they think Gods countenance in the duty, they are then very ready to conclude that God certainly approveth of the thing,
and get as they think God's countenance in the duty, they Are then very ready to conclude that God Certainly approveth of the thing,
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when yet it may be otherways;
when yet it may be otherways;
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but suppose it be so that thou art indeed countenanced in thy duty, yea though thou wert upon the mount with Christ, it will not prove that God alloweth the thing,
but suppose it be so that thou art indeed countenanced in thy duty, yea though thou Wertenberg upon the mount with christ, it will not prove that God alloweth the thing,
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though he thus manifest his respect to thy self.
though he thus manifest his respect to thy self.
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The reason is that which is said of Peter, This he spoke not knowing what he said.
The reason is that which is said of Peter, This he spoke not knowing what he said.
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A 6th Case is, when Believers impulse of Conscience proceedeth from zeal without light, or when their light is not proportional to their zeal;
A 6th Case is, when Believers impulse of Conscience Proceedeth from zeal without Light, or when their Light is not proportional to their zeal;
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for as there may be in Hypocrites light without zeal (which light doth not readily keep them from miscarrying,) so when the judgment of a Believer is mis-informed,
for as there may be in Hypocrites Light without zeal (which Light does not readily keep them from miscarrying,) so when the judgement of a Believer is misinformed,
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and zeal driveth him without light, he then very readily miscarries;
and zeal drives him without Light, he then very readily miscarries;
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as we may see Acts 21. and 20. Iames saith to Paul, Thou ▪ seest brother how many thousands of Iews there are that believe,
as we may see Acts 21. and 20. James Says to Paul, Thou ▪ See brother how many thousands of Iews there Are that believe,
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and they are all zealous of the law, &c. their zeal was such for the Ceremonial Law of Moses, that neither Paul nor any of the other Apostles could get them taken off;and they Are all zealous of the law, etc. their zeal was such for the Ceremonial Law of Moses, that neither Paul nor any of the other Apostles could get them taken off;
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and Paul was forced to stoop to them in many things, when it might in reason have been thought that they should rather have ceded to the Apostle;
and Paul was forced to stoop to them in many things, when it might in reason have been Thought that they should rather have ceded to the Apostle;
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Thus Believers when not well informed, but having an honest zeal for God, are like a Ship that hath more sail than ballast,
Thus Believers when not well informed, but having an honest zeal for God, Are like a Ship that hath more sail than ballast,
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and so cannot well bear up into the wind, nor steer a straight and steddy course;
and so cannot well bear up into the wind, nor steer a straight and steady course;
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and from this honest zeal of theirs they may err and go wrong, yea even be displeased with others, that will not go along with them in their Error:
and from this honest zeal of theirs they may err and go wrong, yea even be displeased with Others, that will not go along with them in their Error:
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As all these are incident to Believers, so they would watchfully take heed that in these and other such cases they give not credit to,
As all these Are incident to Believers, so they would watchfully take heed that in these and other such cases they give not credit to,
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nor lay weight upon all that their Conscience saith.
nor lay weight upon all that their Conscience Says.
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A Fourth Question arising from the former is, Whether it may be thus with a Believer,
A Fourth Question arising from the former is, Whither it may be thus with a Believer,
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and yet he be in a good frame? Answer, If we mean • good frame universally, so, he cannot be;
and yet he be in a good frame? Answer, If we mean • good frame universally, so, he cannot be;
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but although he be in many, ye• in most things in a good frame, as both himself and others may think,
but although he be in many, ye• in most things in a good frame, as both himself and Others may think,
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and have good ground to think so;
and have good ground to think so;
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yet he may go wrong in a particular, and in so far he is not in a good frame,
yet he may go wrong in a particular, and in so Far he is not in a good frame,
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as in the instances given before. 1. He may have an honest mind and meaning. 2. In other things he may be very observant of and tender in duty very tractable and obedient to the faith of Christ ▪ keeping the Church, hearing the Word preached, given to Prayer,
as in the instances given before. 1. He may have an honest mind and meaning. 2. In other things he may be very observant of and tender in duty very tractable and obedient to the faith of christ ▪ keeping the Church, hearing the Word preached, given to Prayer,
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and to wait on all Ordinances, as no doubt these believing Iews were, Act. 21. 3. he may be in some measure in a praying frame,
and to wait on all Ordinances, as no doubt these believing Iews were, Act. 21. 3. he may be in Some measure in a praying frame,
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yea praying in or about the very time he miscarrieth, as we see in that forecited •nstance of Samuel, 1 Sam. 15. compared with 16. who had been presently praying and offering sacrifice,
yea praying in or about the very time he miscarrieth, as we see in that forecited •nstance of Samuel, 1 Sam. 15. compared with 16. who had been presently praying and offering sacrifice,
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when he drew that conclusion touching Eliah; Ionah also was praying in that fit of distempered passion,
when he drew that conclusion touching Elijah; Jonah also was praying in that fit of distempered passion,
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and content to die, and desirous to be in heaven, which supposeth some clearness of his interest;
and content to die, and desirous to be in heaven, which Supposeth Some clearness of his Interest;
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for it cannot in charity be thought that the godly man was desperate or durst so go to God,
for it cannot in charity be Thought that the godly man was desperate or durst so go to God,
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and yet he was no doubt wrong.
and yet he was no doubt wrong.
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Yea 4. He may have great manifestations, (as we see in Peter on the mount) and yet go wrong in a particular, as he did;
Yea 4. He may have great manifestations, (as we see in Peter on the mount) and yet go wrong in a particular, as he did;
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This sayeth that Believers, as-well as others, should walk in humility and fear, and never be over confident ▪ it is not sure, in vain that they are bidden work out the work of thier own salvation with fear and trembling;
This Saith that Believers, aswell as Others, should walk in humility and Fear, and never be over confident ▪ it is not sure, in vain that they Are bidden work out the work of their own salvation with Fear and trembling;
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And all men should be very warry unless it be on good grounds, to draw conclusions about the goodness of their estate especially, wherein these greatly failed, who are spoken of, Ier. 2. v. 35. Because I am innocent, surely his anger is turned away from me.
And all men should be very warry unless it be on good grounds, to draw conclusions about the Goodness of their estate especially, wherein these greatly failed, who Are spoken of, Jeremiah 2. v. 35. Because I am innocent, surely his anger is turned away from me.
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Only here, take ▪ two or three differences betwixt the perswasions that are in Believers,
Only Here, take ▪ two or three differences betwixt the persuasions that Are in Believers,
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and these that are in Hypocrites, when they go wrong. 1. In a Believer it is in some particular,
and these that Are in Hypocrites, when they go wrong. 1. In a Believer it is in Some particular,
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and not as to their state, as it's in the Hypocrites perswasion. 2. It's in some accidental or accessory thing,
and not as to their state, as it's in the Hypocrites persuasion. 2. It's in Some accidental or accessory thing,
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and not in fundamental Truths 3ly. It is readily and more ordinarily in some thing not simply,
and not in fundamental Truths 3ly. It is readily and more ordinarily in Some thing not simply,
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and in it self evil, but in something only that they are not called to of God, though good in it self;
and in it self evil, but in something only that they Are not called to of God, though good in it self;
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in these most readily, and ordinarily, (as I just now said) they may go wrong and stray;
in these most readily, and ordinarily, (as I just now said) they may go wrong and stray;
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but yet they may do so, even in some other things at fits, or under some violent tentations.
but yet they may do so, even in Some other things At fits, or under Some violent tentations.
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We shall close up all at this time with these Four or Five Words of Direction.
We shall close up all At this time with these Four or Five Words of Direction.
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The 1. whereof is, that which we hinted at before, That Believers would walk softly, humbly and in fear,
The 1. whereof is, that which we hinted At before, That Believers would walk softly, humbly and in Fear,
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and not be too confident of themselves, or of their own strength;
and not be too confident of themselves, or of their own strength;
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for though they may warrantably be humbly confident that they shall be carried through without, at least final erring in any fundamental truth necessary to Salvation;
for though they may warrantably be humbly confident that they shall be carried through without, At least final erring in any fundamental truth necessary to Salvation;
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yet they may slide in a particular practice, or in a point of truth in such things as are (to say so) accessory, and not absolutely necessary;
yet they may slide in a particular practice, or in a point of truth in such things as Are (to say so) accessory, and not absolutely necessary;
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and therefore they should walk in fear, and be war of a despising, censuring, and condemning humour that useth to go along with them, who think themselves to be right, and others to be wrong;
and Therefore they should walk in Fear, and be war of a despising, censuring, and condemning humour that uses to go along with them, who think themselves to be right, and Others to be wrong;
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As the Apostles exhortation is ▪ Rom. 14. 3. 2 dly. Believers had not need to be rash or hasty, in any thing,
As the Apostles exhortation is ▪ Rom. 14. 3. 2 dly. Believers had not need to be rash or hasty, in any thing,
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since much of their erring, whether in opinion or practice floweth from their haste, and suddenness in drawing conclusions;
since much of their erring, whither in opinion or practice flows from their haste, and suddenness in drawing conclusions;
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Whereas, if they patiently waited on God, and considered calmely, and at leasure, they might get another Answer;
Whereas, if they patiently waited on God, and considered calmly, and At leisure, they might get Another Answer;
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But we often lay down our Conclusion, and then begin to Try (which is a very preposterous course) Whereas we should first try, and then conclude.
But we often lay down our Conclusion, and then begin to Try (which is a very preposterous course) Whereas we should First try, and then conclude.
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3dly. Believers should be exceeding serious, not only in trying the thing, but in trying their singleness in it;3dly. Believers should be exceeding serious, not only in trying the thing, but in trying their singleness in it;
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Considering that oftentimes there is somewhat beside awe of Conscience, that swayeth them in such and such a particular (if they could discern it) such as interest, affection, or the like.
Considering that oftentimes there is somewhat beside awe of Conscience, that swayeth them in such and such a particular (if they could discern it) such as Interest, affection, or the like.
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4thly. They would also carefully observe, and beware of the bitter fruits that accompany delusion in others, which (though they come not to that hight,4thly. They would also carefully observe, and beware of the bitter fruits that accompany delusion in Others, which (though they come not to that hight,
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yet) may come to a considerable hight even in them, such as are severe censuring and judging of others, bitterness, frothiness, &c. 5thly. And in a word, They had need to lippen and trust to God, more then to themselves, according to that notable exhortation, Prov. 3. 5 Trust in the Lord with all thine heart,
yet) may come to a considerable hight even in them, such as Are severe censuring and judging of Others, bitterness, frothiness, etc. 5thly. And in a word, They had need to lippen and trust to God, more then to themselves, according to that notable exhortation, Curae 3. 5 Trust in the Lord with all thine heart,
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and lean not unto thine own understanding; in all thy ways acknowledge him, and he shall direct thy paths; and lean not unto thine own understanding; in all thy ways acknowledge him, and he shall Direct thy paths;
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That other word which we have, Prov. 28. v ▪ 26. would also be considered,
That other word which we have, Curae 28. v ▪ 26. would also be considered,
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and seriously pondered, He that trusteth in his own heart is a fool, but who so walketh wisely shall be delivered:
and seriously pondered, He that Trusteth in his own heart is a fool, but who so walks wisely shall be Delivered:
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Let all learn to be humble, tender, and sober; And God bless what hath been said for this end.
Let all Learn to be humble, tender, and Sobrium; And God bless what hath been said for this end.
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SERMON V. ACTS 24. 16. And herein do I exercise my self to have always a Conscience void of offence toward God, and toward men.
SERMON V. ACTS 24. 16. And herein do I exercise my self to have always a Conscience void of offence towards God, and towards men.
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THere is no truth that will be more readily granted then this, which we proposed from these Words,
THere is no truth that will be more readily granted then this, which we proposed from these Words,
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namely, That all men, and more especially Believers ought so to live, and walk as in nothing to give their conscience cause of offence:
namely, That all men, and more especially Believers ought so to live, and walk as in nothing to give their conscience cause of offence:
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And yet if we shall impartially put the matter to tryal, there is ground to fear, that the life of many will be found to be nothing else then a continued lie,
And yet if we shall impartially put the matter to trial, there is ground to Fear, that the life of many will be found to be nothing Else then a continued lie,
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and practical contradiction to the profession of this great Truth.
and practical contradiction to the profession of this great Truth.
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Because this is, (as we said) so tender and tickle a subject, and because there is so great need to be clear in the true meaning of it, we have been constrained beyond our purpose, to propose,
Because this is, (as we said) so tender and tickle a Subject, and Because there is so great need to be clear in the true meaning of it, we have been constrained beyond our purpose, to propose,
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and answer several Questions, and to move and dissolve several Doubts, concerning it, to make the fairer and easier access to the Use; It being so very ordinary for people to think that they have a good Conscience,
and answer several Questions, and to move and dissolve several Doubts, Concerning it, to make the Fairer and Easier access to the Use; It being so very ordinary for people to think that they have a good Conscience,
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when indeed they have it not;
when indeed they have it not;
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and so to baffle (to speak so) and abuse Conscience (that should be the most powerfull provoker to a tender and circumspect walk) as to make it a ground of security and un-tenderness.
and so to baffle (to speak so) and abuse Conscience (that should be the most powerful provoker to a tender and circumspect walk) as to make it a ground of security and untenderness.
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We spoke a little the last occasion to that Question, whether not only un-regenerat men may think that to be Conscience ▪ which is not? But also whether it be incident even to Believers themselves to think,
We spoke a little the last occasion to that Question, whither not only unregenerate men may think that to be Conscience ▪ which is not? But also whither it be incident even to Believers themselves to think,
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and that with some sort of perswasion (I will not say with such grossness of delusion as may be in others) that they are right when yet they are wrong? In answer to which we shewed you, they might, and instanced several Cases, wherein.
and that with Some sort of persuasion (I will not say with such grossness of delusion as may be in Others) that they Are right when yet they Are wrong? In answer to which we showed you, they might, and instanced several Cases, wherein.
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Now though the last branch of the Question hath its own great difficulty to conceive of it a right;
Now though the last branch of the Question hath its own great difficulty to conceive of it a right;
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yet since it is •or our edification; (fo• if Believers may mistake, much more may others,) and since it will make way for confirming a subsequent Doctrine, viz. That it is a most difficult, exercising,
yet since it is •or our edification; (fo• if Believers may mistake, much more may Others,) and since it will make Way for confirming a subsequent Doctrine, viz. That it is a most difficult, exercising,
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and up-taking thing to keep a good Conscience;
and uptaking thing to keep a good Conscience;
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and since also it hath very great influence upon, and is very useful to our whole life, it being withall the main scope of the Text, to press the keeping of a good Conscience,
and since also it hath very great influence upon, and is very useful to our Whole life, it being withal the main scope of the Text, to press the keeping of a good Conscience,
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and the sum and substance of a Christian walk to do so, we shall yet proceed therein a little further,
and the sum and substance of a Christian walk to do so, we shall yet proceed therein a little further,
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and it will not, we hope, be found to be an impertinent, or wide digression, soberly to do so.
and it will not, we hope, be found to be an impertinent, or wide digression, soberly to do so.
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That then which we spoke a little to, and will now further prosecute, is, That Believers (though not in reference to their state,
That then which we spoke a little to, and will now further prosecute, is, That Believers (though not in Referente to their state,
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yet) in the matter of duty (for both in thinking that to be truth which is not truth,
yet) in the matter of duty (for both in thinking that to be truth which is not truth,
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and that to be duty which is not duty, Conscience acteth as the Judgement is informed) may err and go wrong.
and that to be duty which is not duty, Conscience Acts as the Judgement is informed) may err and go wrong.
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In prosecuting of this, we shall First confirm it from some instances.
In prosecuting of this, we shall First confirm it from Some instances.
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2dly. We shall touch on some Aggravations, or aggravating Circumstances of the thing, though not so much in reference to the sinfulness of it, which will make it the more wonderful.2dly. We shall touch on Some Aggravations, or aggravating circumstances of the thing, though not so much in Referente to the sinfulness of it, which will make it the more wondered.
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3dly. We shall give some reasons of it. 4thly. We shall speak a word or two to the Use of it.3dly. We shall give Some Reasons of it. 4thly. We shall speak a word or two to the Use of it.
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For the 1. That Believers may thus go wrong, we shall confirm it from 4. Instances;
For the 1. That Believers may thus go wrong, we shall confirm it from 4. Instances;
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The 1. whereof is, That frequent and famous instance of Bigamy and Polygamy, or marrying of two or of moe wives, in the Old Testament amongst the Fathers and Saints;
The 1. whereof is, That frequent and famous instance of Bigamy and Polygamy, or marrying of two or of more wives, in the Old Testament among the Father's and Saints;
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we are far from aggredging their failing in this ▪ and from making it in them so very odious,
we Are Far from aggredging their failing in this ▪ and from making it in them so very odious,
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yea, we think it may be in some respect justly extenuated, and far removed from that degree of sinfulness that it would be among us,
yea, we think it may be in Some respect justly extenuated, and Far removed from that degree of sinfulness that it would be among us,
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and might possibly in some cases had a Dispensation in them;
and might possibly in Some cases had a Dispensation in them;
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Yet considering 1. The nature of the thing, and the institution of marriage, and that of Mal. 2. 15. That he made but one man,
Yet considering 1. The nature of the thing, and the Institution of marriage, and that of Malachi 2. 15. That he made but one man,
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and one woman for the man, that he might have a godly ▪ seed, neither can the multiplication of mankind have sufficient weight to make it simply to be no sin.
and one woman for the man, that he might have a godly ▪ seed, neither can the multiplication of mankind have sufficient weight to make it simply to be no since.
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2dly. Considering the frequency of it, or its being in so many, that it became almost ordinary;2dly. Considering the frequency of it, or its being in so many, that it became almost ordinary;
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And 3dly. Considering the effects that followed on it, viz. The many discontents and heart-burnings amongst the Wives and Children in the Families of Abraham and Iacob; It cannot absolutely be excused, in all Cases and Circumstances, else it should make an extraordinary dispensiation (if indeed it was) to be very ordinary, which we have no warrand for.
And 3dly. Considering the effects that followed on it, viz. The many discontents and heartburnings among the Wives and Children in the Families of Abraham and Iacob; It cannot absolutely be excused, in all Cases and circumstances, Else it should make an extraordinary dispensiation (if indeed it was) to be very ordinary, which we have no warrant for.
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A 2d. Instance is in Iobs friends, who were (no question) gracious men, (as the Lords accepting of them,
A 2d. Instance is in Jobs Friends, who were (no question) gracious men, (as the lords accepting of them,
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and Iob for them, Iob 42. 8. sheweth) yet that they Erred, and were wrong in a Truth in their Judgements, is clear from v. 7. of that Chapter, where the Lord telleth them that they had not spoken right as his servant Iob had done;
and Job for them, Job 42. 8. shows) yet that they Erred, and were wrong in a Truth in their Judgments, is clear from v. 7. of that Chapter, where the Lord Telleth them that they had not spoken right as his servant Job had done;
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And that they did very un-tenderly handle Iob, is also clear.
And that they did very untenderly handle Job, is also clear.
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The 3d. Instance is in the Apostles and Disciples of our Lord, They were Believers no doubt, according to Christ's own Testimony given them, Iohn 17. 8. And yet we will find them in several things thinking themselves to be right,
The 3d. Instance is in the Apostles and Disciples of our Lord, They were Believers no doubt, according to Christ's own Testimony given them, John 17. 8. And yet we will find them in several things thinking themselves to be right,
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and that with some sort of perswasion, when yet they were wrong;
and that with Some sort of persuasion, when yet they were wrong;
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As in that one tenet concerning the nature of Christ's Kingdom, which they fancied was to be with some earthly Grandour and Pomp,
As in that one tenet Concerning the nature of Christ's Kingdom, which they fancied was to be with Some earthly Grandeur and Pomp,
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and wherein they expected some Worldy Credit, and Greatness;
and wherein they expected Some Worldy Credit, and Greatness;
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and in that of Peter, Mat. 16. 22. Be it far from th•e, Lord, this shall not be unto thee;
and in that of Peter, Mathew 16. 22. Be it Far from th•e, Lord, this shall not be unto thee;
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And if all the Apostles had been put to a Consultation, it is like they would have diswaded him as well as Peter did;
And if all the Apostles had been put to a Consultation, it is like they would have dissuaded him as well as Peter did;
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As when he said, he was to go up to Ierusalem, they said, Master, the Iews sought of late to stone thee, and wilt thou go up thithe? And yet how hatefull this was to Christ, is clear from the whole strain of the Gospel,
As when he said, he was to go up to Ierusalem, they said, Master, the Iews sought of late to stone thee, and wilt thou go up thithe? And yet how hateful this was to christ, is clear from the Whole strain of the Gospel,
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and from his checking of Peter, at that rate of holy severity, saving •o him, Get thee behind me Satan;
and from his checking of Peter, At that rate of holy severity, Saving •o him, Get thee behind me Satan;
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And the two Sons of Zebedee, Mat. 20. 22. Telling them, That they knew not what they asked;
And the two Sons of Zebedee, Mathew 20. 22. Telling them, That they knew not what they asked;
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And, Acts 1. 7. He declareth to them that it was not for them to know the times and seasons which the Father had put in his own power.
And, Acts 1. 7. He Declareth to them that it was not for them to know the times and seasons which the Father had put in his own power.
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A 4th. Instance is that which was the very common Tenet, and Opinion of Believers in the Primitive times, among the Iews ▪ viz That the Ceremonial Law of Moses was not fully abrog•ted by the coming of Christ,
A 4th. Instance is that which was the very Common Tenet, and Opinion of Believers in the Primitive times, among the Iews ▪ videlicet That the Ceremonial Law of Moses was not Fully abrog•ted by the coming of christ,
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and is clear from Acts 21. and Rom. 14. and, 1 Cor. 8. 9. and 10. Chapters, and that there was much un-clearness, in the matter of Christian Liberty;
and is clear from Acts 21. and Rom. 14. and, 1 Cor. 8. 9. and 10. Chapters, and that there was much un-clearness, in the matter of Christian Liberty;
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they being some way rooted in their Opinion, anent the distinction of Meats and Dayes, thinking that it was not taken away;
they being Some Way rooted in their Opinion, anent the distinction of Meats and Days, thinking that it was not taken away;
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And though the Apostles determined it, yet they could not easily be brought off from it.
And though the Apostles determined it, yet they could not Easily be brought off from it.
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For the 2d. Take some aggredging circumstances, which will make this the more wonderfull.
For the 2d. Take Some aggredging Circumstances, which will make this the more wonderful.
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As 1. That Believers may Err ▪ be mistaken, and go wrong, when in a very tender Christian frame;
As 1. That Believers may Err ▪ be mistaken, and go wrong, when in a very tender Christian frame;
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As is clear in the forecited instances of the Patriarchs of Iob's Friends, and of the Apostles, and Believers in the Primitive Times,
As is clear in the forecited instances of the Patriarchs of Iob's Friends, and of the Apostles, and Believers in the Primitive Times,
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for, will any I pray deny, but they were in a good frame, when they had so much Liberty in Prayer,
for, will any I pray deny, but they were in a good frame, when they had so much Liberty in Prayer,
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and Preaching, and such successe waiting on it? so that the Devils were subject to them, They were also singularly dauted,
and Preaching, and such success waiting on it? so that the Devils were Subject to them, They were also singularly dauted,
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and dandled in a manner, by Christ Jesus himself;
and dandled in a manner, by christ jesus himself;
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and had so much access to God, and so much of his countenance, yet continuing still for a great while in some of these their Errors,
and had so much access to God, and so much of his countenance, yet Continuing still for a great while in Some of these their Errors,
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and Mistakes. 2. That this may be, not only among the more common sort of Believers,
and Mistakes. 2. That this may be, not only among the more Common sort of Believers,
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but even also amongst the most eminent;
but even also among the most eminent;
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for, are there any more eminent then there we have named ▪ viz. The Patriarchs, Apostles and Dis•iples of our Lord? And we may add that of Paul and Barnabas, Acts 15 36, 39. What the particular was about which the contest was, we shall not offer now to decide;
for, Are there any more eminent then there we have nam ▪ viz. The Patriarchs, Apostles and Dis•iples of our Lord? And we may add that of Paul and Barnabas, Acts 15 36, 39. What the particular was about which the contest was, we shall not offer now to decide;
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it is sure in the matter, one of them was wrong, and it is like both in the manner,
it is sure in the matter, one of them was wrong, and it is like both in the manner,
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and yet both though themselves to be right. 3. There may be mistakes in very concerning and important Truths:
and yet both though themselves to be right. 3. There may be mistakes in very Concerning and important Truths:
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Is not that a concerning Truth, about which Iobs Friends disputed with him, viz. That God would not temporally plague a godly man? And was not that a concerning Truth anent the nature of Christs Kingdom, wherein the Disciples were mistaken and wrong? And if we speak of matters of Fact, was not that of the Fathers,
Is not that a Concerning Truth, about which Jobs Friends disputed with him, viz. That God would not temporally plague a godly man? And was not that a Concerning Truth anent the nature of Christ Kingdom, wherein the Disciples were mistaken and wrong? And if we speak of matters of Fact, was not that of the Father's,
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and other Saints, in the matter of Bigamy, and Poligamy a concerning thing? yet all of them thought themselves to be right,
and other Saints, in the matter of Bigamy, and Polygamy a Concerning thing? yet all of them Thought themselves to be right,
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neither did they, (for any thing we know) go against an explicit challenge of their Conscience, in that matter.
neither did they, (for any thing we know) go against an explicit challenge of their Conscience, in that matter.
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4ly. It is not one or two, but many that may be under such mistakes, many of the Fathers were mistaken, Iob's Friends were so, all the Apostles were so, many thousands,4ly. It is not one or two, but many that may be under such mistakes, many of the Father's were mistaken, Iob's Friends were so, all the Apostles were so, many thousands,
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yea, ten thousands of the Iews that believed (as it were almost all the Believers of that Countrey) were so, being all zealous of the cerimoniall Law, when yet it was abrogat.
yea, ten thousands of the Iews that believed (as it were almost all the Believers of that Country) were so, being all zealous of the Ceremonial Law, when yet it was abrogat.
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5ly. They may be exceeding fervent and forward, & in that wherein they Err, very bent on it;5ly. They may be exceeding fervent and forward, & in that wherein they Err, very bent on it;
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how vehemently and eagerly did Iobs Friends pursue the Dispute, to beat him from a sound principle which they held against him? how serious were the Apostles in these things wherin they erred? How zealous were these sound believing Iews for these Cerimonies,
how vehemently and eagerly did Jobs Friends pursue the Dispute, to beatrice him from a found principle which they held against him? how serious were the Apostles in these things wherein they erred? How zealous were these found believing Iews for these Ceremonies,
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even after the matter was otherwise determined by the Apostles? And how hot was the contention betwixt Barnabas and Paul? Even so hot, that they parted company.
even After the matter was otherwise determined by the Apostles? And how hight was the contention betwixt Barnabas and Paul? Even so hight, that they parted company.
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6thly. They may continue in such mistakes, notwithstanding many evidences that might serve to bring them off,6thly. They may continue in such mistakes, notwithstanding many evidences that might serve to bring them off,
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and against many relevant reasons given them to the contrary, how many un-answerable arguments were adduced by Iob to perswade his Friends of their mistake? And yet had not the Lord himself immediately interposed, it's like they might have dyed without taking with it;
and against many relevant Reasons given them to the contrary, how many unanswerable Arguments were adduced by Job to persuade his Friends of their mistake? And yet had not the Lord himself immediately interposed, it's like they might have died without taking with it;
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How often did Christ refute that Opinion touching the nature of his Kingdom, by preaching of suffering,
How often did christ refute that Opinion touching the nature of his Kingdom, by preaching of suffering,
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and of the necessity of his Death, by telling his Disciples expresly, that his Kingdom was not of this World,
and of the necessity of his Death, by telling his Disciples expressly, that his Kingdom was not of this World,
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and that they behove• •o become as little Children? And yet notwithstanding of all this, they continued in their Error, not only while Christ was with them before his Death,
and that they behove• •o become as little Children? And yet notwithstanding of all this, they continued in their Error, not only while christ was with them before his Death,
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but even after his Resurrection, as is clear, Acts 1. And we know what were the decrees of the Synod held at Ierusalem, Acts 15. Concerning Christian Liberty,
but even After his Resurrection, as is clear, Acts 1. And we know what were the decrees of the Synod held At Ierusalem, Acts 15. Concerning Christian Liberty,
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and how it was told the Believers in that time, That an idol was nothing, and yet they adhered to their mistake about their Liberty,
and how it was told the Believers in that time, That an idol was nothing, and yet they adhered to their mistake about their Liberty,
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and thought still something of the Idol, As Paul sheweth, 1 Cor. 19: 19. 7ly. Their Error,
and Thought still something of the Idol, As Paul shows, 1 Cor. 19: 19. 7ly. Their Error,
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or mistake may be continued in long, and Believers may not only fall hastily, or on the sudden, in an Error of Judgement,
or mistake may be continued in long, and Believers may not only fallen hastily, or on the sudden, in an Error of Judgement,
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or into a wrong practice, but they may live, and ly long in it; It's like that of Iobs Friends ended not in a day, nor in a moneth;
or into a wrong practice, but they may live, and lie long in it; It's like that of Jobs Friends ended not in a day, nor in a Monn;
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and that of the Fathers was for many years together, and that also of the Apostles was for several;
and that of the Father's was for many Years together, and that also of the Apostles was for several;
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yea, they may continue so long, that they may die in it, and never come to so much clearness ▪ as once to know that they were wrong;
yea, they may continue so long, that they may die in it, and never come to so much clearness ▪ as once to know that they were wrong;
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though I say not, that they may die in such an Error and mistake, un-pardoned,
though I say not, that they may die in such an Error and mistake, unpardoned,
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yet they may die in unclearness, as to the things being an Error, yet without prejudice to their Salvation, having an interpretative and virtual repentance of every thing that is wrong and sinfull in them,
yet they may die in unclearness, as to the things being an Error, yet without prejudice to their Salvation, having an interpretative and virtual Repentance of every thing that is wrong and sinful in them,
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and so of all among the rest;
and so of all among the rest;
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As the Patriarchs and many Believers in Pauls time went to heaven, who, yet very probably did die without coming to be clear in that particular wherein they were mistaken,
As the Patriarchs and many Believers in Paul's time went to heaven, who, yet very probably did die without coming to be clear in that particular wherein they were mistaken,
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or differed from others, who were in the right:
or differed from Others, who were in the right:
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shall we think that two godly men, living and dying in some difference of judgement, about somewhat not necessary •o Salvation (wherein,
shall we think that two godly men, living and dying in Some difference of judgement, about somewhat not necessary •o Salvation (wherein,
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yet the one of them must be wrong) die not well, and in the Lord for all that? God forbid;
yet the one of them must be wrong) die not well, and in the Lord for all that? God forbid;
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neither can there be any reason given, why they may not die in that wherein they lived so long,
neither can there be any reason given, why they may not die in that wherein they lived so long,
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though indeed at death they may come to be more impartial in weighing the grounds of the difference, and mistake.
though indeed At death they may come to be more impartial in weighing the grounds of the difference, and mistake.
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8ly. This may be for some generations;8ly. This may be for Some generations;
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as was that mistake of the Patriarchs, and so it may continue not only in mens own lifetime,
as was that mistake of the Patriarchs, and so it may continue not only in men's own lifetime,
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but in after generations the mistake may be propagat;
but in After generations the mistake may be propagate;
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as in the Primitive Times, some of their debates were not soon altogether hushed and worn out.
as in the Primitive Times, Some of their debates were not soon altogether hushed and worn out.
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3dly. These things being wonderful in themselves, we shall come now to enquire a little into the reasons of this,3dly. These things being wondered in themselves, we shall come now to inquire a little into the Reasons of this,
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and they are of Two sorts. 1. Some speak sinful infirmity in men, even godly men.
and they Are of Two sorts. 1. some speak sinful infirmity in men, even godly men.
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2dly. Others speak Soveraignity in the holy God2dly. Others speak Sovereignty in the holy God
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For the First sort that speak infirmity in us, and are culpable causes of the thing, They may be these, 1. Ignorance,
For the First sort that speak infirmity in us, and Are culpable Causes of the thing, They may be these, 1. Ignorance,
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and Unclearness in the Understanding and Judgement, for the most eminent Believer in his best Condition Knoweth but in part; and as his Judgement is mistaken,
and Unclearness in the Understanding and Judgement, for the most eminent Believer in his best Condition Knoweth but in part; and as his Judgement is mistaken,
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so readily will his Conscience be, which accuseth or excuseth according as the Judgement is informed;
so readily will his Conscience be, which Accuseth or excuseth according as the Judgement is informed;
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Conscience pre-requireth, and some way pre-supposeth Knowledge;
Conscience pre-requireth, and Some Way presupposeth Knowledge;
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And therefore the man that wanteth knowledge, is called weak, so the Conscience of the weak Brother is spoken of, Rom. 14. And 1 Cor. 8. that is, weak through want of Knowledge.
And Therefore the man that Wants knowledge, is called weak, so the Conscience of the weak Brother is spoken of, Rom. 14. And 1 Cor. 8. that is, weak through want of Knowledge.
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2ly. The best and most eminent Believers have a remainder of Corruption in them;2ly. The best and most eminent Believers have a remainder of Corruption in them;
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and therefore are in hazard, and in a manner ready to side with, and intertain a mistake,
and Therefore Are in hazard, and in a manner ready to side with, and entertain a mistake,
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if Believers were free of Corruption, it might be thought impossible that they should thus Err,
if Believers were free of Corruption, it might be Thought impossible that they should thus Err,
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but that will not be till the Soul be separated from the Body; so long as Corruption remaineth there will be a hazard, and readiness in so far,
but that will not be till the Soul be separated from the Body; so long as Corruption remains there will be a hazard, and readiness in so Far,
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and in some things to mistake, and to follow the misguiding of a mis-informed Conscience.
and in Some things to mistake, and to follow the misguiding of a misinformed Conscience.
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3dly. Believers are sometimes rash and hasty in drawing a sudden Conclusion, and too negligent in previous trying;3dly. Believers Are sometime rash and hasty in drawing a sudden Conclusion, and too negligent in previous trying;
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taking that for Gods mind, which is not so indeed; as may be seen in Samuel, who taketh Elia• for Gods anointed;
taking that for God's mind, which is not so indeed; as may be seen in Samuel, who Takes Elia• for God's anointed;
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and in Nathan, who approveth of Davids resolution to build the Temple, not only as it was a good work in it self, but as his present duty;
and in Nathan, who approveth of Davids resolution to built the Temple, not only as it was a good work in it self, but as his present duty;
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much of their Error flowed from ha•e;
much of their Error flowed from ha•e;
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As he sayeth in another Case, Psal. 116. v. 11. I said in my haste, all men are lyers. 4ly There may much of this evil arise from the suffering of a prejudice to sit down or setle,
As he Saith in Another Case, Psalm 116. v. 11. I said in my haste, all men Are liars. 4ly There may much of this evil arise from the suffering of a prejudice to fit down or settle,
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when a Believer is prejudged, he may hear many things, and not take them well up;
when a Believer is prejudged, he may hear many things, and not take them well up;
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so the Disciples had drunk in a prejudice at the Cross, and therefore, when Christ spoke of Suffering to them, it's said, they understood him not. 5ly.
so the Disciples had drunk in a prejudice At the Cross, and Therefore, when christ spoke of Suffering to them, it's said, they understood him not. 5ly.
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Believers are sometimes un-aware ingadged in a Conclusion, that byasseth their light, and maketh their Conscience partial,
Believers Are sometime unaware engaged in a Conclusion, that byasseth their Light, and makes their Conscience partial,
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as in searching and finding out what might clear them, so in seeking out grounds to maintain their Opinion by;
as in searching and finding out what might clear them, so in seeking out grounds to maintain their Opinion by;
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Thus Iobs Friends did first apprehend, and take up Iob to be an hypocrite, and accordingly thought it their duty to bear in the Conviction of it upon him;
Thus Jobs Friends did First apprehend, and take up Job to be an hypocrite, and accordingly Thought it their duty to bear in the Conviction of it upon him;
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and to maintain that Conclusion, they wrest Gods providence, and dispensation, not against their present light,
and to maintain that Conclusion, they wrest God's providence, and Dispensation, not against their present Light,
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nor, it may be from a former Error so much, as from the prejudice they had drunk in.
nor, it may be from a former Error so much, as from the prejudice they had drunk in.
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6ly. Believers may think themselves to be right, when they are wrong, because of a general Custome,6ly. Believers may think themselves to be right, when they Are wrong, Because of a general Custom,
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or Opinion of such a thing among other Believers;
or Opinion of such a thing among other Believers;
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taking such a thing to be the Judgement of others they ingadge in it, without tryal or debate, which is given as the reason of the Patriarchs their so long continuing in Polygamy, viz. That it was become customary, and habitual.
taking such a thing to be the Judgement of Others they engage in it, without trial or debate, which is given as the reason of the Patriarchs their so long Continuing in Polygamy, viz. That it was become customary, and habitual.
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7ly. Beside the instances we gave the last day (which might also be reasons) Believers out of their respect,7ly. Beside the instances we gave the last day (which might also be Reasons) Believers out of their respect,
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and love to a good end, may think that such or such a mids is good and warrantable, without so particular examination of the nature of the mids, especially,
and love to a good end, may think that such or such a mids is good and warrantable, without so particular examination of the nature of the mids, especially,
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if it be not grossely, or manifestly sinfull;
if it be not grossly, or manifestly sinful;
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because they think that such an end is warrantable, as it may indeed be, and yet every mids is not so;
Because they think that such an end is warrantable, as it may indeed be, and yet every mids is not so;
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though, when the end is good, the midses are often with too little care, search and solicitude adventured on ▪ as Nathan thought it a warrantable thing to build a Temple to God (and so indeed it was,) and so questioneth not but that it was Davids duty, and here he was mistaken.
though, when the end is good, the midses Are often with too little care, search and solicitude adventured on ▪ as Nathan Thought it a warrantable thing to built a Temple to God (and so indeed it was,) and so questioneth not but that it was Davids duty, and Here he was mistaken.
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For the 2d. sort of Reasons, They are such as are drawn from Gods Soveraignty, who hath some soveraign and holy ends and designs in such a Dispensation, viz. in suffering Believers to be and abide long under their mistakes.
For the 2d. sort of Reasons, They Are such as Are drawn from God's Sovereignty, who hath Some sovereign and holy ends and designs in such a Dispensation, viz. in suffering Believers to be and abide long under their mistakes.
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As, 1. It may be so ordered to humble all Flesh, and to make all know their nothingness,
As, 1. It may be so ordered to humble all Flesh, and to make all know their nothingness,
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and to learn that lesson which is taught, Isa. 2. ult. Ceass ye from man whose breath is in his nostrils,
and to Learn that Lesson which is taught, Isaiah 2. ult. Cease you from man whose breath is in his nostrils,
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for wherein is he to be accounted of? It would seem that Believers might be laid weight upon and lipned to,for wherein is he to be accounted of? It would seem that Believers might be laid weight upon and lipned to,
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if any might be so, but all flesh is grass, saith the Holy Ghost, which holds true in some respect,
if any might be so, but all Flesh is grass, Says the Holy Ghost, which holds true in Some respect,
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even of Believers, as well as of others:
even of Believers, as well as of Others:
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This preacheth and proclaimeth mans infirmity, when most eminent Believers are not exeemed from falling into mistakes, and from continuing therein.
This Preacheth and proclaims men infirmity, when most eminent Believers Are not exeemed from falling into mistakes, and from Continuing therein.
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2ly. It may •e so ordered to make all others walk in fear, and to study watchfulness the more,2ly. It may •e so ordered to make all Others walk in Fear, and to study watchfulness the more,
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and withall to lippen less to themselves and more to God:
and withal to lippen less to themselves and more to God:
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These things (says the Apostle 1 Cor. 10 ▪ speaking before of the miscarriages of Gods professing people;These things (Says the Apostle 1 Cor. 10 ▪ speaking before of the miscarriages of God's professing people;
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from every degree whereof it's hard to say that the godly themselves were absolutely exempted) were written for our admonition;
from every degree whereof it's hard to say that the godly themselves were absolutely exempted) were written for our admonition;
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wherefore let him that thinketh he standeth, take heed lest he •all: Wherefore let him that Thinketh he Stands, take heed lest he •all:
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In his secret and deep wisdom he letteth something be discovered, and emerge as well as written, that all,
In his secret and deep Wisdom he lets something be discovered, and emerge as well as written, that all,
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even Believers as well as others, may take warning, l•st they slip and loss their feet when they are not taking heed.
even Believers as well as Others, may take warning, l•st they slip and loss their feet when they Are not taking heed.
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3ly. The Lord may have some more particular designs in this, though they may be much out of our sight;3ly. The Lord may have Some more particular designs in this, though they may be much out of our sighed;
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and though men be under the rule of his Word, and should not walk by these things as rules;
and though men be under the Rule of his Word, and should not walk by these things as rules;
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yet he will exercise his spotless adorable soveraignty in prosecuting his own holy ends and designs by mens slips, errors and fallings, without being reached with any the least •incture or touch of pollution by them, or of culpable accession to them:
yet he will exercise his spotless adorable sovereignty in prosecuting his own holy ends and designs by men's slips, errors and fallings, without being reached with any the least •incture or touch of pollution by them, or of culpable accession to them:
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As in that failing of the Patriarchs, he often holily promoved the accomplishment of his promise to Abraham concerning the multiplication of his seed,
As in that failing of the Patriarchs, he often holily promoved the accomplishment of his promise to Abraham Concerning the multiplication of his seed,
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though that end did not warrand them in their otherways-unwarrantable practice; for he made the promise of increase and multiplication, when there were but two;
though that end did not warrant them in their otherways-unwarrantable practice; for he made the promise of increase and multiplication, when there were but two;
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and it is not unworthy the remarking, that even these who had manyest wives, had fewest children sometimes;
and it is not unworthy the remarking, that even these who had maniest wives, had fewest children sometime;
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as we may see in Solomon; though yet at some other times God promoved his promise that way;
as we may see in Solomon; though yet At Some other times God promoved his promise that Way;
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even as sometimes from other things sinful;
even as sometime from other things sinful;
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as in Iudahs falling in incest with Thamar his daughter in law, he promoved the performance of the promise concerning the Messiah his Incarnation.
as in Judas falling in Incest with Tamar his daughter in law, he promoved the performance of the promise Concerning the Messiah his Incarnation.
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2ly. For the exercise of his People, and particularly of his Ministers, he will sometimes suffer differences and mistakes to arise;2ly. For the exercise of his People, and particularly of his Ministers, he will sometime suffer differences and mistakes to arise;
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; and indeed they prove to be very exercising now and then to his own, as it was a great part of Iobs exercise, that his friends condemned him for a hypocrite;
; and indeed they prove to be very exercising now and then to his own, as it was a great part of Jobs exercise, that his Friends condemned him for a hypocrite;
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and how often complaineth he, that they vexed his soul, and were a burden to him? yet if his godly friends had not been suffered thus to mistake and err, he had wanted that piece of profitable exercise,
and how often Complaineth he, that they vexed his soul, and were a burden to him? yet if his godly Friends had not been suffered thus to mistake and err, he had wanted that piece of profitable exercise,
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for no profane men would have had such access to table, and prosecute a dispute of that nature against him;
for no profane men would have had such access to table, and prosecute a dispute of that nature against him;
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but it exceedingly heightned his exercise, that his godly friends should have been thus at difference and in tops with him:
but it exceedingly heightened his exercise, that his godly Friends should have been thus At difference and in tops with him:
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This also furthered the exercise of the Apostles, and was the occasion and rise of Pauls being apprehended and ▪ committed to prison ▪ viz. when he condescended to purify himself, with these men that were under a vow, according to the Ceremonial Law,
This also furthered the exercise of the Apostles, and was the occasion and rise of Paul's being apprehended and ▪ committed to prison ▪ viz. when he condescended to purify himself, with these men that were under a Voelli, according to the Ceremonial Law,
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as the divine historian gives the account Acts 21. though the Lord had designed to send him to Rome, and in order to that end, Paul must come to Ierusalem, and be in the Temple;
as the divine historian gives the account Acts 21. though the Lord had designed to send him to Room, and in order to that end, Paul must come to Ierusalem, and be in the Temple;
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and to make way for that, so m•y Iews shall think, that these Ceremonies of Moses his Law are to be still observed;
and to make Way for that, so m•y Iews shall think, that these Ceremonies of Moses his Law Are to be still observed;
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and the rest of the Apostles shall with all think it needful that Paul should condescend so far to please these overzealous Iews, which he did,
and the rest of the Apostles shall with all think it needful that Paul should condescend so Far to please these overzealous Iews, which he did,
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and it may be condescended but too far.
and it may be condescended but too Far.
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3ly. The Lord by the rising of such differences and mistakes, may intend the further spreading of the Gospel,3ly. The Lord by the rising of such differences and mistakes, may intend the further spreading of the Gospel,
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as he did in that instance of Pauls sending to Rome; and in the contention that fell in betwixt Paul and Barnabas; which made them part company;
as he did in that instance of Paul's sending to Room; and in the contention that fell in betwixt Paul and Barnabas; which made them part company;
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by which the Gospel came to be preached in moe places, when thus parted asunder, then it would probably have been, had they stayed together;
by which the Gospel Come to be preached in more places, when thus parted asunder, then it would probably have been, had they stayed together;
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and its not un•ke that they both had their wonted liberty in praying, and preaching ▪ without any direct and explicite challenge breaking their peace on account of that their difference and parting.
and its not un•ke that they both had their wonted liberty in praying, and preaching ▪ without any Direct and explicit challenge breaking their peace on account of that their difference and parting.
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4ly. It may be, to make all Flesh depend on himself, when they may not depend absolutely on their own Conscience,4ly. It may be, to make all Flesh depend on himself, when they may not depend absolutely on their own Conscience,
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nor on the multitude of B•lievers, nay, nor on Apostles, as to some practices and opinions wherein they were not infallibly inspired;
nor on the multitude of B•lievers, nay, nor on Apostles, as to Some practices and opinions wherein they were not infallibly inspired;
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seing God may suffer them and Conscience too sometimes to mistake, that neither they nor it may be made the last and supream Judges,
sing God may suffer them and Conscience too sometime to mistake, that neither they nor it may be made the last and supreme Judges,
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but may be keeped always subordinate to himself as such.
but may be keeped always subordinate to himself as such.
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5ly. It may be ordered so, to shew the soveraignty and freedom of Grace, and also the necessity of it:5ly. It may be ordered so, to show the sovereignty and freedom of Grace, and also the necessity of it:
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the soveraignty and freedom of Grace, that will save such that may live long, and even perhaps die in a mistake;
the sovereignty and freedom of Grace, that will save such that may live long, and even perhaps die in a mistake;
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it's true we should by all means beware of abusing the freedom of Grace to sin;
it's true we should by all means beware of abusing the freedom of Grace to since;
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yet notwithstanding he will have it seen that these whom he saveth and eminently coun•nanceth are not without sin:
yet notwithstanding he will have it seen that these whom he Saveth and eminently coun•nanceth Are not without since:
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and the necessity of Grace, for keeping them when they cannot keep themselves; yea it may be also for the praise of Grace;
and the necessity of Grace, for keeping them when they cannot keep themselves; yea it may be also for the praise of Grace;
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that if at any time the Believer is keeped right and free from errors and mistakes, the praise may not be to himself whether as to any thing of the truth or of the practice of Religion;
that if At any time the Believer is keeped right and free from errors and mistakes, the praise may not be to himself whither as to any thing of the truth or of the practice of Religion;
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because many more eminent, better gifted, and more tender then he, have fallen;
Because many more eminent, better gifted, and more tender then he, have fallen;
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wherefore it must be God that by his Grace maketh the difference, who therefore should only have all the praise.
Wherefore it must be God that by his Grace makes the difference, who Therefore should only have all the praise.
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6ly. That Believers may learn to glory and •oast alone in him and not in their agreement with others that are godly,6ly. That Believers may Learn to glory and •oast alone in him and not in their agreement with Others that Are godly,
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nor in their own mind and Conscience simply, nor in their good frame, nor in their many gifts;
nor in their own mind and Conscience simply, nor in their good frame, nor in their many Gifts;
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and that they may not idolize any of all these, for if they were always in the right, in a good frame, &c. these things would readily be thought too much of;
and that they may not idolise any of all these, for if they were always in the right, in a good frame, etc. these things would readily be Thought too much of;
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therefore the Lord sweepeth all these things away, that none may glory in any thing that is in themselves, or in others;
Therefore the Lord sweeps all these things away, that none may glory in any thing that is in themselves, or in Others;
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but that they that glory may glory in the Lord, and be made to profess and proclaim the absolute necessity of having God, to be all;but that they that glory may glory in the Lord, and be made to profess and proclaim the absolute necessity of having God, to be all;
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and eminently soveraign above all things, and to know, that though Christians were in the Mount with Christ;
and eminently sovereign above all things, and to know, that though Christians were in the Mount with christ;
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that yet it will not be that alone which will keep them right.
that yet it will not be that alone which will keep them right.
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7ly. It may be thus ordered, that God may shew the special usefulness of his Word;7ly. It may be thus ordered, that God may show the special usefulness of his Word;
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and that his own people may know the necessity of studying it, and of cleaving to it;
and that his own people may know the necessity of studying it, and of cleaving to it;
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and that they may know, acknowledge and adore his deep and infinite wisdom, in giving that for a rule to walk by,
and that they may know, acknowledge and adore his deep and infinite Wisdom, in giving that for a Rule to walk by,
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when they see that the best, and in their best frame may err and mistake; and that the providences of God may be mis-interpreted and mistaken:
when they see that the best, and in their best frame may err and mistake; and that the providences of God may be Misinterpreted and mistaken:
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The Lord will therefore have his people to esteem highly of his Word and of the preaching thereof;
The Lord will Therefore have his people to esteem highly of his Word and of the preaching thereof;
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and to hold them closs by that, because any other way, they may go wrong;
and to hold them closs by that, Because any other Way, they may go wrong;
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and indeed if men were not thus hedged in, they would very readily think that their own opinion,
and indeed if men were not thus hedged in, they would very readily think that their own opinion,
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or the opinion and practice of others, were a sufficient rule for them, and would not care for the Word ▪ Yea 8ly. The Lord may possibly have in his secret justice this design in the mistakes and errors of the godly,
or the opinion and practice of Others, were a sufficient Rule for them, and would not care for the Word ▪ Yea 8ly. The Lord may possibly have in his secret Justice this Design in the mistakes and errors of the godly,
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even that these who have prejudice and enmity at godliness in the Saints, may be judicially therein hardned;
even that these who have prejudice and enmity At godliness in the Saints, may be judicially therein hardened;
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for if in another case it be just with God, to give men up to strong delusions, to believe lies,
for if in Another case it be just with God, to give men up to strong delusions, to believe lies,
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because they receive not the truth in love, why may it not also be just with him judicially to harden them in their unjust prejudice, who without all reason take up and entertain the same against godliness and the godly, by suffering some of them to slide sometimes into errors and mistakes? by which they come in his righteous judgment to be so •ar plagued,Because they receive not the truth in love, why may it not also be just with him judicially to harden them in their unjust prejudice, who without all reason take up and entertain the same against godliness and the godly, by suffering Some of them to slide sometime into errors and mistakes? by which they come in his righteous judgement to be so •ar plagued,
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as to think that now they have reason for their prejudic•;
as to think that now they have reason for their prejudic•;
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and i• may be to say, we thought them always to be such and such persons,
and i• may be to say, we Thought them always to be such and such Persons,
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and now we see and find them to be so; who 〈 ◊ 〉 more weight on the practice of any then on his Word;
and now we see and find them to be so; who 〈 ◊ 〉 more weight on the practice of any then on his Word;
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and who will be ready to cry more out against an infirmity in a godly person, then in others;
and who will be ready to cry more out against an infirmity in a godly person, then in Others;
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and more, then they can be prevailed with to fall in love with their grace;
and more, then they can be prevailed with to fallen in love with their grace;
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how many a corrupt and wicked man hath justified and maintain'd his own bad practice from some failing in the Saints? not to excuse their sin,
how many a corrupt and wicked man hath justified and maintained his own bad practice from Some failing in the Saints? not to excuse their since,
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but rather thereby, to blind himself and to put out his own eyes more.
but rather thereby, to blind himself and to put out his own eyes more.
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In the 4th place according to the method proposed, take a word or two of use. And 1. May not this instruct us that all Flesh is Grass, that when we look to our selves we should be humble;
In the 4th place according to the method proposed, take a word or two of use. And 1. May not this instruct us that all Flesh is Grass, that when we look to our selves we should be humble;
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and that there is need, great need of fear and trembling in our Christian walk? whoever they be that dare to abuse this Doctrine anent the Saints infirmities, mistakes and errors, to foster themselves the more securely in their liberty of sinning, God shall (if continued in) one day make it turn to the aggravation of their guilt and to the heightning of their judgment;
and that there is need, great need of Fear and trembling in our Christian walk? whoever they be that Dare to abuse this Doctrine anent the Saints infirmities, mistakes and errors, to foster themselves the more securely in their liberty of sinning, God shall (if continued in) one day make it turn to the aggravation of their guilt and to the heightening of their judgement;
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and however, for the time they heighten their sin exceedingly in proposing the Saints faults to follow them,
and however, for the time they heighten their since exceedingly in proposing the Saints Faults to follow them,
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and not their grace and vertues:
and not their grace and Virtues:
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whereas this is the genuine and kindly use that all should make of them, to be watchful, to walk in •ear, a•d to take heed lest we also fall, considering that if it hath been done •o in the green tree, what may we fear who in comparison are but dry trees,
whereas this is the genuine and kindly use that all should make of them, to be watchful, to walk in •ear, a•d to take heed lest we also fallen, considering that if it hath been done •o in the green tree, what may we Fear who in comparison Are but dry trees,
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if the Lord shall leave us (as justly he may) to follow our own councils? it would become us to wonder that we go not wrong and further wrong,
if the Lord shall leave us (as justly he may) to follow our own Councils? it would become us to wonder that we go not wrong and further wrong,
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and to look well that we be not vain of our own standing.
and to look well that we be not vain of our own standing.
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The 2d use serves to teach us that we should not take every thing to be right where of for the time we may have a sor• of perswasion,
The 2d use serves to teach us that we should not take every thing to be right where of for the time we may have a sor• of persuasion,
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neither that which many good people may think to be right:
neither that which many good people may think to be right:
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God hath given us another rule, that should be looked to and walked by, as Soveraign •nd infallibly regulating, according to which we should regulate our own,
God hath given us Another Rule, that should be looked to and walked by, as Sovereign •nd infallibly regulating, according to which we should regulate our own,
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and the Consciences and Practices of others.
and the Consciences and Practices of Others.
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Therefore 3ly. Learn hence, so much the more accuratly and exactly to put every thing to proof and tryal, that we may see whither it be so in very deed as Conscience dictateth;
Therefore 3ly. Learn hence, so much the more accurately and exactly to put every thing to proof and trial, that we may see whither it be so in very deed as Conscience dictateth;
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By all means let Conscience be laid to the rule of the Word, let us betake our selves and our Conscience, to the law and to the testimony,
By all means let Conscience be laid to the Rule of the Word, let us betake our selves and our Conscience, to the law and to the testimony,
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and if it speak not according to these, it is because there is no light in it; at least in so far;and if it speak not according to these, it is Because there is no Light in it; At least in so Far;
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and if even Believers may thus err and mistake, O! how much more and more sadly may others, who sleep on in their security, without fear of being mistaken and of going wrong in matters of greatest and most lasting moment, let be in lesser ones? putting nothing seriously to the trial,
and if even Believers may thus err and mistake, OH! how much more and more sadly may Others, who sleep on in their security, without Fear of being mistaken and of going wrong in matters of greatest and most lasting moment, let be in lesser ones? putting nothing seriously to the trial,
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and will yet notwithstanding boast of a good Conscience.
and will yet notwithstanding boast of a good Conscience.
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The 4th use serves to teach Believers and all of you, that ye have need to walk near God,
The 4th use serves to teach Believers and all of you, that you have need to walk near God,
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and in closs and constant dependance on him, not simply lipning or trusting to your own council or Conscience,
and in closs and constant dependence on him, not simply lipning or trusting to your own council or Conscience,
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but to him for direction and guiding.
but to him for direction and guiding.
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The 5th. use, Serves to exhort Believers to be very thankful, and to take it for a great and singular mercy ▪ when their Conscience challengeth them for sin;
The 5th. use, Serves to exhort Believers to be very thankful, and to take it for a great and singular mercy ▪ when their Conscience Challengeth them for since;
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and stricks in closs with that which is the Spirits work, Iohn 16. 8. I will (saith Christ) send the spirit, and he shall convince the world of sin;
and stricks in closs with that which is the Spirits work, John 16. 8. I will (Says christ) send the Spirit, and he shall convince the world of since;
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O! but be it a merciful, profitable and comfortable thing, when God helpeth you impartially to search out sin, to hear the Conscience it's impartial verdict of it,
OH! but be it a merciful, profitable and comfortable thing, when God Helpeth you impartially to search out since, to hear the Conscience it's impartial verdict of it,
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and to be kindly and deeply humbled for it, and to flee to the blood of sprinkling for the pardon of it.
and to be kindly and deeply humbled for it, and to flee to the blood of sprinkling for the pardon of it.
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use 6th. See here the necessity of knowing Gods mind better, and of understanding his Word better, otherwise we may err,use 6th. See Here the necessity of knowing God's mind better, and of understanding his Word better, otherwise we may err,
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and go wrong, and not know it;
and go wrong, and not know it;
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Let me say in a word, that it will be impossible to reach, and attain the scope of this Text,
Let me say in a word, that it will be impossible to reach, and attain the scope of this Text,
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if we study not to know Gods Word, and his mind in his Word better;
if we study not to know God's Word, and his mind in his Word better;
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The ignorance that is amongst us, may prove a great Rise, Occasion and Cause of many sad mistakes,
The ignorance that is among us, may prove a great Rise, Occasion and Cause of many sad mistakes,
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and errors, if the Lord in mercy prevent not;
and errors, if the Lord in mercy prevent not;
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Let God bless this Word, and make it to have it's own use, for our edification and warning. SERMON VI.
Let God bless this Word, and make it to have it's own use, for our edification and warning. SERMON VI.
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ACTS 24. 16. Herein do I exercise my self, to have alwayes a conscience void of offence toward God, and toward men.
ACTS 24. 16. Herein do I exercise my self, to have always a conscience void of offence towards God, and towards men.
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THe great Scope of these Words is, to point out that holy Precisness, Accuracy, and Circumspection which was in Pauls. walk,
THe great Scope of these Words is, to point out that holy Precisness, Accuracy, and Circumspection which was in Paul's. walk,
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and ought to be in the walk of all Christians;
and ought to be in the walk of all Christians;
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And that is, to endeavour to have alwayes a Conscience void of offence toward God and toward Men.
And that is, to endeavour to have always a Conscience void of offence towards God and towards Men.
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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;
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;
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and when we came to speak of the use, we proposed Four. The 1. whereof was for Information,
and when we Come to speak of the use, we proposed Four. The 1. whereof was for Information,
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and Direction, how to carry in a Christian Life, and it is in a Word,
and Direction, how to carry in a Christian Life, and it is in a Word,
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so as in nothing we may thwart our Conscience either in ommitting any Duty, or in comitting any sin.
so as in nothing we may thwart our Conscience either in omitting any Duty, or in committing any since.
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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;
The 2d. use. was for trial, as the Words bear out Paul's attainment, and his comforting himself on this ground, that he always exercised himself to keep a good Conscience;
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Whence we shew that it is a good Mark of Sincerity, when a man is taken up,
Whence we show that it is a good Mark of Sincerity, when a man is taken up,
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how to keep a Conscience void of offence;
how to keep a Conscience void of offence;
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and several Doubts and Questions were occasioned, in prosecuting of this use, which we endeavoured to clear, and answer.
and several Doubts and Questions were occasioned, in prosecuting of this use, which we endeavoured to clear, and answer.
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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;
But Because we see that such Questions Are almost endless, and know not if it would be to your Edification to propose more of them, we have resolved to break them off abruptly;
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and shall only speak somewhat in answer to an Objection, or Question which cannot well be passed by, and it is this.
and shall only speak somewhat in answer to an Objection, or Question which cannot well be passed by, and it is this.
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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,
Can that be a mark of Sincerity, to endeavour to have a Conscience void ▪ of offence, sing even Believers may often have ane evil Conscience? How then, I say, can it be a mark of Sincerity,
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and of a sound Believer, to have a good Conscience?
and of a found Believer, to have a good Conscience?
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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.
In Answer to this, we shall First show, how Believers may be said to have an evil Conscience? 2. How it is not inconsistent with the Doctrine, nor with the use.
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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.
For the 1. We would distinguish Three things in Believers, in Referente to their Conscience. 1. Something wherein their Conscience may justly challenge them. 2 ▪ something that their Conscience without ground may challenge them for.
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3ly. Something that may be taken for the language of Conscience, which indeed is not, by which the Conscience may come to be mistaken.3ly. Something that may be taken for the language of Conscience, which indeed is not, by which the Conscience may come to be mistaken.
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1. We say, That there are some Things ▪ or Cases wherin upon just ground the Believers Conscience may challenge him,
1. We say, That there Are Some Things ▪ or Cases wherein upon just ground the Believers Conscience may challenge him,
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and wherin he may be said to have an evil Conscience;
and wherein he may be said to have an evil Conscience;
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As beside several others, in these, 1. If we take it to be ane evil Conscience, that is not only silent and mute,
As beside several Others, in these, 1. If we take it to be ane evil Conscience, that is not only silent and mute,
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and ceaseth to be a reprover, for even gross Sins; but also, when wakened, justly challengeth, accuseth, and condemneth for them;
and ceases to be a reprover, for even gross Sins; but also, when wakened, justly Challengeth, Accuseth, and Condemneth for them;
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a Believer may fall under it both ways, as we may see in Iosephs Brethren,
a Believer may fallen under it both ways, as we may see in Joseph's Brothers,
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and in David, who had ane evil Conscience, the first way when it was a sleep,
and in David, who had ane evil Conscience, the First Way when it was a sleep,
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and the second way after it was wakened;
and the second Way After it was wakened;
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though ane evil Conscience considered with respect to the second way, belongeth properly to this head.
though ane evil Conscience considered with respect to the second Way, belongeth properly to this head.
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2ly. If we look on ane evil Conscience, as its restless, disquieting, and vexing, called evil in respect of the effect of it.2ly. If we look on ane evil Conscience, as its restless, disquieting, and vexing, called evil in respect of the Effect of it.
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To wit, as it speaketh evil; so the Believer may have ane evil Conscience, in respect of particular Acts;
To wit, as it speaks evil; so the Believer may have ane evil Conscience, in respect of particular Acts;
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for which he is justly challenged;
for which he is justly challenged;
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for he may thwart his light, and may contract guilt, and bring himself under the desert of wrath, because of that guilt;
for he may thwart his Light, and may contract guilt, and bring himself under the desert of wrath, Because of that guilt;
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which bringeth on trouble, at least inward in his mind, and Conscience, if not outward also;
which brings on trouble, At least inward in his mind, and Conscience, if not outward also;
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As we may see in David, after his adultery; in Peter, when he denyed Christ, and in many others;
As we may see in David, After his adultery; in Peter, when he denied christ, and in many Others;
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certainly, as to such particular practices, Believers may be said to have ane evil Conscience.
Certainly, as to such particular practices, Believers may be said to have ane evil Conscience.
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3ly. If we consider a Believers state, and look upon Conscience, as speaking his being in an evil state;3ly. If we Consider a Believers state, and look upon Conscience, as speaking his being in an evil state;
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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;
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;
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yet it may very warrantably, and on just ground be silent, as to giving him a positive Testimony,
yet it may very warrantably, and on just ground be silent, as to giving him a positive Testimony,
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as to his good state, when he hath in such and such particulars provoked God, and caused him to hide his Face;
as to his good state, when he hath in such and such particulars provoked God, and caused him to hide his Face;
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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,
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,
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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;
while he is in such a Case, yet as it does withhold it, and so deprives him of the Comfort resulting therefrom, it may, in so Far, be called an evil Conscience to him;
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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;
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;
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which we may see beside others, in these Three. 1. Conscience may charge a Believer with being an Hypocrite,
which we may see beside Others, in these Three. 1. Conscience may charge a Believer with being an Hypocrite,
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even as to his State, when he is, it may be, much overcome with the power of unbelief,
even as to his State, when he is, it may be, much overcome with the power of unbelief,
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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,
and hath the evidence of his sincerity much darkened, and sees many things very contrary thereto, that may seem to speak his being out of christ,
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when yet indeed •e is in him:
when yet indeed •e is in him:
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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;
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;
dt d j n2 cc n2 cst n2 vhb vvn p-acp pn31 c-crq pns32 vhb vbn n1 pc-acp vvi av av pp-f px32 (cc xx p-acp dt j n1 pp-f po32 d n1 av-dx) vvb d n1 vmb vvi av cc av av p-acp pno32 vvg po32 j cc j n1, cc av p-acp n1;
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especially, when it holdeth not at the Negation, or Suspension of its comfortable Testimony, concerning their gracious State,
especially, when it holds not At the Negation, or Suspension of its comfortable Testimony, Concerning their gracious State,
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but positively asse•eth the Believers being in black nature still, and •o in an evil Sta•e.
but positively asse•eth the Believers being in black nature still, and •o in an evil Sta•e.
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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, 2d•y. Conscience may challenge for that which is not since, 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 Saith, There is not in every man a like knowledge ▪ for Some with conscience of the idol eat it,
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as a thing offered to an idol, and their conscience being weak is defiled; And vers. 12. He sai•h.as a thing offered to an idol, and their conscience being weak is defiled; And vers. 12. He sai•h.
c-acp dt n1 vvn p-acp dt n1, cc po32 n1 vbg j vbz vvn; cc zz. crd pns31 vvz.
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That their conscience being weak, is wounded;
That their conscience being weak, is wounded;
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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:
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:
po32 n1 vbg j, cc vvg d dt n1 pc-acp vbi j-jn, c-crq pn31 vbds xx av, pns32 vbdr vvn p-acp po32 n1 p-acp j n1:
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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,
Thus it is very ordinarily for young beginners in Religion to be pierced, and wounded with challenges for many things, that these who Are more strong,
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and fully grou•, will not at all be •roubled for, neither have ground to be troubled for;
and Fully grou•, will not At all be •roubled for, neither have ground to be troubled for;
cc av-j n1, vmb xx p-acp d vbb vvn p-acp, dx vhb n1 pc-acp vbi vvn p-acp;
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as these who could eat every •ort of meat, asking no question for Conscience sake.
as these who could eat every •ort of meat, asking no question for Conscience sake.
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3dly. Conscience may challenge for a sin that hath been pardoned, as if it were not pardoned;3dly. Conscience may challenge for a since that hath been pardoned, as if it were not pardoned;
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yea ▪ it may challenge for a sin, the pardon whereof hath been intimated;
yea ▪ it may challenge for a since, the pardon whereof hath been intimated;
uh ▪ pn31 vmb vvi p-acp dt n1, dt n1 c-crq vhz vbn vvn;
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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;
as we may see in David and Job, who were pardoned, and yet under their affliction, the Sins of their youth did stare them in the face;
c-acp pns12 vmb vvi p-acp np1 cc np1, r-crq vbdr vvn, cc av p-acp po32 n1, dt n2 pp-f po32 n1 vdd vvi pno32 p-acp dt n1;
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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;
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;
cc dt n1 vmb av-j vvi p-acp j n2 ▪ cs j-vvn, av-d c-crq n2 vvb av p-acp d j n1 pp-f j n1 ▪ c-acp pns12 vvb p-acp npg1 n1;
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or when they are under some extraordinary, and very sadly circumstantiated dispensation of Providence, sorely assaulted by tentation,
or when they Are under Some extraordinary, and very sadly circumstantiated Dispensation of Providence, sorely assaulted by tentation,
cc c-crq pns32 vbr p-acp d j, cc av av-j vvn n1 pp-f n1, av-j vvn p-acp n1,
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and unbelief, crying loud, as it were, all is wrong there, as it was in a measure with holy Iob.
and unbelief, crying loud, as it were, all is wrong there, as it was in a measure with holy Job
cc n1, vvg av-j, c-acp pn31 vbdr, d vbz j-jn a-acp, c-acp pn31 vbds p-acp dt n1 p-acp j zz
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3dly. We said, That some things may be taken for the Language of Conscience, which are not;3dly. We said, That Some things may be taken for the Language of Conscience, which Are not;
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or we may mistake Conscience, and think that it speaketh so and so, and doth challenge,
or we may mistake Conscience, and think that it speaks so and so, and does challenge,
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when it doth not speak so, nor challenge;
when it does not speak so, nor challenge;
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which may be the reason of mens supposing the Conscience to be good, when it is not, or contrarly;
which may be the reason of men's supposing the Conscience to be good, when it is not, or contrarly;
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and this cometh to passe, especially, in two Cases. 1. When our Inc•nation is thwarted,
and this comes to pass, especially, in two Cases. 1. When our Inc•nation is thwarted,
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or our humour is (to speak •o) grieved, in which Case, Melancholy, or Discontent,
or our humour is (to speak •o) grieved, in which Case, Melancholy, or Discontent,
cc po12 n1 vbz (p-acp vvi av) vvd, p-acp r-crq n1, j-jn, cc n-jn,
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or some other Grief, are readily taken to be Conscience;
or Some other Grief, Are readily taken to be Conscience;
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As we may see in Achab, when he got not the Vine-yard of Naboth, he laid himself down on his Bed,
As we may see in Ahab, when he god not the Vineyard of Naboth, he laid himself down on his Bed,
c-acp pns12 vmb vvi p-acp np1, c-crq pns31 vvd xx dt n1 pp-f np1, pns31 vvd px31 a-acp p-acp po31 n1,
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and would eat no Bread, but it was not from any challenge of his Conscience, but because his Inclination, and Humour was crossed;
and would eat no Bred, but it was not from any challenge of his Conscience, but Because his Inclination, and Humour was crossed;
cc vmd vvi dx n1, cc-acp pn31 vbds xx p-acp d n1 pp-f po31 n1, cc-acp c-acp po31 n1, cc n1 vbds vvn;
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some degrees of which may be found with Believers.
Some Degrees of which may be found with Believers.
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2ly. When Conscience speaketh, only as to somewhat in part, or only concerning such or such a particular,2ly. When Conscience speaks, only as to somewhat in part, or only Concerning such or such a particular,
av-j. c-crq n1 vvz, av-j c-acp p-acp av p-acp n1, cc av-j vvg d cc d dt j,
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and we draw a Conclusion much broader, then that which Conscience doth speak, will bear;
and we draw a Conclusion much Broader, then that which Conscience does speak, will bear;
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As when it saith to the Believer, in this or this particular thou art not right;
As when it Says to the Believer, in this or this particular thou art not right;
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and he hence conclud•, that he is right in nothing;
and he hence conclud•, that he is right in nothing;
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and very ordinarily it is thus with Believers that are not so clear, distinct, and strong in their Knowledge and Faith;
and very ordinarily it is thus with Believers that Are not so clear, distinct, and strong in their Knowledge and Faith;
cc av av-j pn31 vbz av p-acp n2 cst vbr xx av j, j, cc j p-acp po32 n1 cc n1;
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When Conscience sayeth, that such or such a thing is wrong, they are ready to conclude that all things are wrong,
When Conscience Saith, that such or such a thing is wrong, they Are ready to conclude that all things Are wrong,
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and nothing right, because one thing is wrong;
and nothing right, Because one thing is wrong;
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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,
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,
av c-crq n1 vvz av d dt n1, xx av-j pc-acp vbi j, cc-acp av j, pns12 vmb vbi j pc-acp vvi, cst pn31 vvz av pp-f d,
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or most midses, without discrimination, that lead to the attaining of the end.
or most midses, without discrimination, that led to the attaining of the end.
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Now 2ly. To answer to the Objection more directly, a•d so to shew how this is not in consistent,
Now 2ly. To answer to the Objection more directly, a•d so to show how this is not in consistent,
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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,
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,
av-dx p-acp dt n1, ccx p-acp dt vvb; pns12 vvb av. crd cst pn31 vbz av-dx pp-f d crd ord n2 pp-f n2 pns12 vvd pp-f, cst vbz vvn,
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when we say that an endeavour to keep a good Conscience in all things, is a mark of sincerity;
when we say that an endeavour to keep a good Conscience in all things, is a mark of sincerity;
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for we speak of a Conscience that mistaketh not, and of a Person that doth not mistake his Conscience;
for we speak of a Conscience that mistakes not, and of a Person that does not mistake his Conscience;
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And therefore though Conscience prejudge a man of the comfortable application of this Mark, yet it ceaseth not for that to be a Mark.
And Therefore though Conscience prejudge a man of the comfortable application of this Mark, yet it ceases not for that to be a Mark.
cc av cs n1 vvb dt n1 pp-f dt j n1 pp-f d n1, av pn31 vvz xx p-acp d pc-acp vbi dt n1.
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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;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;
av-j. c-crq pns12 vvb pp-f pn31 p-acp dt n1 pp-f n1, pns12 vvb xx av av-d pp-f dt n2 j n1, c-acp pp-f po31 j n1;
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when he dispenseth not with himself, in any sin, nor in the ommission of any known duty,
when he dispenseth not with himself, in any since, nor in the omission of any known duty,
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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;
but is aiming honestly in every thing, to approve himself to God, as it is, Hebrew 13. 18. We trust (Says the Apostle) we have a good conscience in all things, willing to live honestly;
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The Testimony is founded more on the sincere aim and endeavour, then what is actually attained.
The Testimony is founded more on the sincere aim and endeavour, then what is actually attained.
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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,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,
av ▪ p-acp dt n1, pns12 vvd, dt n1 p-acp dt j n1, vmb av vvi pc-acp vvi c-acp pns31 vmb vhi dt j n1 p-acp d n2,
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and the Objection supposeth only, that when he is not in a good frame, he cannot have a good Conscience; and that we grant;
and the Objection Supposeth only, that when he is not in a good frame, he cannot have a good Conscience; and that we grant;
cc dt n1 vvz av-j, cst c-crq pns31 vbz xx p-acp dt j n1, pns31 vmbx vhi dt j n1; cc cst pns12 vvb;
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for he may indeed ▪ by his carnal frame and walk, spoil and rob himself of the comfortable application of this Mark,
for he may indeed ▪ by his carnal frame and walk, spoil and rob himself of the comfortable application of this Mark,
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and so there is no inconsistencie here. 4ly. This standeth firmely as a truth, that though a Believer had many other Marks,
and so there is no inconsistency Here. 4ly. This Stands firmly as a truth, that though a Believer had many other Marks,
cc av pc-acp vbz dx n1 av. av-j. d vvz av-j p-acp dt n1, cst cs dt n1 vhd d j-jn n2,
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yet they cannot bear him comfortably through, if he want this sincere endeavour to keep a good Conscience;
yet they cannot bear him comfortably through, if he want this sincere endeavour to keep a good Conscience;
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And it is so very necessary to a Christian walk, that a Believer dare not conclude his sincerity,
And it is so very necessary to a Christian walk, that a Believer Dare not conclude his sincerity,
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when he (contrary to his light) dispenseth with himself in the commission of any known sin,
when he (contrary to his Light) dispenseth with himself in the commission of any known since,
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or in the ommission of any known duty. The 3d. Use is of Reproof and Conviction;
or in the omission of any known duty. The 3d. Use is of Reproof and Conviction;
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If so be Christians ought •o to walk, and when they are tender, will so walk,
If so be Christians ought •o to walk, and when they Are tender, will so walk,
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as in nothing they may offend their Conscience;
as in nothing they may offend their Conscience;
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then there is a clear ground here to reprove them, who profess themselves to be Christians and Believers,
then there is a clear ground Here to reprove them, who profess themselves to be Christians and Believers,
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and yet aim not at this, to keep a good Conscience, yea, who, in a manner cut out the ears, shut the eyes,
and yet aim not At this, to keep a good Conscience, yea, who, in a manner Cut out the ears, shut the eyes,
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and stop the mouth of their Conscience;
and stop the Mouth of their Conscience;
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Is this Christianlike think ye? Happy were they, if Conscience had not an ear to hear, a tongue to speak,
Is this Christianlike think you? Happy were they, if Conscience had not an ear to hear, a tongue to speak,
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nor an eye to see, who live so, as if they cared not what Conscience hath to say to them:
nor an eye to see, who live so, as if they cared not what Conscience hath to say to them:
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if men should in all things walk according to Conscience;
if men should in all things walk according to Conscience;
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then the most part fall unde• the discovery of their Rottenness, that never so much as honestly aim to keep a good Conscience,
then the most part fallen unde• the discovery of their Rottenness, that never so much as honestly aim to keep a good Conscience,
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though generally few will deny it;
though generally few will deny it;
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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?
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 comes it to pass that men sin against their Conscience?
cc-acp pn31 vmb vbi av-j vvn av, r-crq vbr d cst vmb vvi p-acp po32 n1? av pns12 vmb vvi dt n1 p-acp d crd, crd vmb pn31 vbi cst n2 vmb vvi p-acp po32 n2 av-j. c-crq vvz pn31 pc-acp vvi d n2 vvb p-acp po32 n1?
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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,
For the 1. Needs it proof, That men will sin against Conscience, and be careless to keep a good Conscience? 1. I would pose, put you to it,
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and ask you, whither is there sin in you or not? And if sin be in you, then sure Conscience is offended.
and ask you, whither is there sin in you or not? And if since be in you, then sure Conscience is offended.
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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.2dly. I would ask you, Is there not since against Light? Did you never that which you knew to be since? Do you not know Fornication, drunkenness, Tippling, Lying, Swearing, Vanity of thoughts, Id•e words, Neglect of Prayer, want of Seriousness in it, etc. to be Sins? And do you not often go about duty, knowing your selves to be under the guilt of these Sins.
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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, 3dly. I would ask, since you 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,
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but have pleasure in them that do them. Will any of you dare to say, but that you have been convinced, that Drunkenness,but have pleasure in them that do them. Will any of you Dare to say, but that you have been convinced, that drunkenness,
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and Tipling, or the like, was a Sin? and yet ye have gone on in it. over that Conviction.
and Tippling, or the like, was a since? and yet you have gone on in it. over that Conviction.
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4ly. Have you not been challenged for sin? And yet ye have gone over the belly of these challenges of Conscience,4ly. Have you not been challenged for since? And yet you have gone over the belly of these challenges of Conscience,
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even when it hath been presently stinging for such a sin:
even when it hath been presently stinging for such a since:
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And on the contrary ▪ when Conscience hath been putting at you, and poussing you to such and such a duty,
And on the contrary ▪ when Conscience hath been putting At you, and poussing you to such and such a duty,
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and saying, It is no time now to put it off, and shift it, yet, have not these suggestions and challenges been slighted,
and saying, It is no time now to put it off, and shift it, yet, have not these suggestions and challenges been slighted,
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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 these poussings to duty, smothered, and the Spirit grieved? 5thly. Have there been no engagements sometime come under, to abstain from such and such a since,
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and to perform such and such duties? And have not all these engadgements been broken? Even meerly natural men have come this length,
and to perform such and such duties? And have not all these engagements been broken? Even merely natural men have come this length,
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as to come under such engadgements, who yet have flidden back from them, and violated them grosly.
as to come under such engagements, who yet have flidden back from them, and violated them grossly.
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6ly. Have ye not had your own kind of spiritual exercises? Your outcryings under the sense of sin,6ly. Have you not had your own kind of spiritual exercises? Your outcryings under the sense of since,
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and apprehensions of wrath in fits of sickness, or under hard and heavy Crosses;
and apprehensions of wrath in fits of sickness, or under hard and heavy Crosses;
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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;
and yet notwithstanding, have you not continued in the same Sins? And if all these be clear, can you deny that you have sinned against Conscience? Or Dare you say, that you have endeavoured to keep a good Conscience, in all things? I grant that people fa•l into since diverse ways;
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some fall out of infirmity, and through the force and violence of temptation, and a great speat,
Some fallen out of infirmity, and through the force and violence of temptation, and a great speat,
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and high-springtide (as it were) of corruption, giving them no leave to advise;
and high-springtide (as it were) of corruption, giving them no leave to Advice;
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as it was with Peter: Others sin presumptuously, as these did, who are spoken of, 1 Tim. 1. 19. Who put,
as it was with Peter: Others since presumptuously, as these did, who Are spoken of, 1 Tim. 1. 19. Who put,
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or thrust away a good conscience, and erred concerning the faith, and made ship-wrack of them:
or thrust away a good conscience, and erred Concerning the faith, and made shipwreck of them:
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They sin with presumption, and with an high hand, and their falling into sin is not rashly,
They sin with presumption, and with an high hand, and their falling into since is not rashly,
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but deliberatly, and designedly, with the full bencil and inclination of their will, whither their Consciences be silent, or speak to them;
but deliberately, and designedly, with the full bencil and inclination of their will, whither their Consciences be silent, or speak to them;
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they have such and such a sinful design, and they will needs follow it over the belly of all Convictions;
they have such and such a sinful Design, and they will needs follow it over the belly of all Convictions;
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and will not quite their old courses, but with the dog, do return to the vomit:
and will not quite their old courses, but with the dog, do return to the vomit:
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Now, if this be a just, and wellgrounded Reproof, what will the condition of most part of men and women be found to be,
Now, if this be a just, and wellgrounded Reproof, what will the condition of most part of men and women be found to be,
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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,
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,
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as indeed it is ▪ and as few or none of you will deny it to be;
as indeed it is ▪ and as few or none of you will deny it to be;
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why do you thus put off, linger and delay to come at it? If ye should incline it,
why do you thus put off, linger and Delay to come At it? If you should incline it,
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how can ye shift this Conviction? Conscience may be silent for a time, but it will speak,
how can you shift this Conviction? Conscience may be silent for a time, but it will speak,
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and speak loud, when Sickness and the Cross cometh; As we see it did in Iosephs Brethren;
and speak loud, when Sickness and the Cross comes; As we see it did in Joseph's Brothers;
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in such a case, many of you will find that Conscience hath been much slighted;
in such a case, many of you will find that Conscience hath been much slighted;
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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,
OH! 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,
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and Tygers, will not be so terrible as an evil Conscience will be, when awakened, and having death at it's back;
and Tigers, will not be so terrible as an evil Conscience will be, when awakened, and having death At it's back;
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Nay, suppose that Conscience should not be awakened while ye are alive, and in this world,
Nay, suppose that Conscience should not be awakened while you Are alive, and in this world,
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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;
but that you should slip, and sleep away like Lambs, Having no bans in your death, and that you should die applauded of all men;
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yet what will ye do with your Conscience? or how will ye stand before it,
yet what will you do with your Conscience? or how will you stand before it,
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when ye shall be sisted before Gods Tribunal, and when the Books shall be laid open? Are there not many now in hell, who,
when you shall be sisted before God's Tribunal, and when the Books shall be laid open? are there not many now in hell, who,
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if we could hear their language, would very readily bid us, beware to thwart with our Conscience,
if we could hear their language, would very readily bid us, beware to thwart with our Conscience,
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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 to make it our enemy? Woe to them that take an evil Conscience with them to their Grave, it will be a worm that will gnaw eternally,
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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.
and an inward poison and Venom Stinging, Burning and Inflaming the very bowels (as it were) and all that is within the man, beyond what is Here conceivable.
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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;
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;
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And if we should say otherwise to you, who never had it for your aim, to keep a good Conscience,
And if we should say otherwise to you, who never had it for your aim, to keep a good Conscience,
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and who were never exercised to, nor seriously taken up with Religion, we would but cheat and beguile you:
and who were never exercised to, nor seriously taken up with Religion, we would but cheat and beguile you:
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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,
Is it possible that you can thwart with the Law of God, and not also thwart with your own Conscience? or can you thwart with your Light,
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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 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,
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and without all labour to it? These, and other such, are palpable evidences of an ill Conscience;
and without all labour to it? These, and other such, Are palpable evidences of an ill Conscience;
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It is not sure a good Conscience that yeeldeth you peace and quietness in such a Case,
It is not sure a good Conscience that yields you peace and quietness in such a Case,
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but it is your deep security, and your being regardless of wh• Conscience sayeth, that lull and rock you a sleep.
but it is your deep security, and your being regardless of wh• Conscience Saith, that lull and rock you a sleep.
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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;
For the 2d. How comes this to pass, or how can it be that men and women thus thwart with their Conscience? Answer. 1. It needs not At all to seem strange, sing God and his Word Are thwarted with;
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will they think we stand in awe of Conscience, who stand not in awe of God,
will they think we stand in awe of Conscience, who stand not in awe of God,
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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 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,
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and of their regardlesness of it, even their not standing in awe of God.
and of their regardlessness of it, even their not standing in awe of God.
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2dly. The most part never consider their obligation to Conscience, nor what is the consequence of thwarting with,2dly. The most part never Consider their obligation to Conscience, nor what is the consequence of thwarting with,
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or of going cross to their Conscience; therefore it is, that they care not what Conscience sayeth;
or of going cross to their Conscience; Therefore it is, that they care not what Conscience Saith;
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is there any considerable number of persons, who think that thwarting their Conscience, is such a terrible thing, at it is indeed,
is there any considerable number of Persons, who think that thwarting their Conscience, is such a terrible thing, At it is indeed,
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and as one day it will be found to be? Many had rather have a very little money in their hand,
and as one day it will be found to be? Many had rather have a very little money in their hand,
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then the Testimony of their Conscience;
then the Testimony of their Conscience;
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and this regardlesness ariseth from the ignorance of it, and of what great concernment it is.
and this regardlessness arises from the ignorance of it, and of what great concernment it is.
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3ly. Men, even by accustoming, and habituating themselves to thwart with their Conscience in lesser things, do, by little and little stupify,3ly. Men, even by accustoming, and habituating themselves to thwart with their Conscience in lesser things, do, by little and little stupify,
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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:
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 hight iron:
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Hence it is, that when some truly tender Christians are troubled with, and have for the matter of their exercise, any little things,
Hence it is, that when Some truly tender Christians Are troubled with, and have for the matter of their exercise, any little things,
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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,
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,
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because they were never accustomed to, nor acquainted with any challenge, or exercise of that kind,
Because they were never accustomed to, nor acquainted with any challenge, or exercise of that kind,
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but have taught themselves a way of steping over their Conscience;
but have taught themselves a Way of steeping over their Conscience;
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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 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,
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and Rod of God, and of their own Conscience;
and Rod of God, and of their own Conscience;
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and are judicially hardned, so that either Conscience sayeth nothing at all to them, or they do not at all value what it sayeth;
and Are judicially hardened, so that either Conscience Saith nothing At all to them, or they do not At all valve what it Saith;
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Thence, and therefore it is, that the prophanest have most ordinarily fewest challenges, and these few that they have, they trample on them;
Thence, and Therefore it is, that the profanest have most ordinarily fewest challenges, and these few that they have, they trample on them;
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and stiffle them, as but un-regardable, and trifling things; Whereas the most tender Conscience hath readily manyest challenges:
and stifle them, as but unregardable, and trifling things; Whereas the most tender Conscience hath readily maniest challenges:
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Though I deny not but that sometimes challenges will bear in themselves irresistibly on the profanest of men,
Though I deny not but that sometime challenges will bear in themselves irresistibly on the profanest of men,
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but they are to such very un-welcomeguests, and they endeavour quickly to smother them, or to drive them out again.
but they Are to such very un-welcomeguests, and they endeavour quickly to smother them, or to drive them out again.
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4ly. Many byass their own Conscience, and teach themselves shifts ▪ not so much to satisfie their Conscience,4ly. Many bias their own Conscience, and teach themselves shifts ▪ not so much to satisfy their Conscience,
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as how to answer it, and to stop the mouth of it, and to please their own humour;
as how to answer it, and to stop the Mouth of it, and to please their own humour;
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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;
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;
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Thus deceiving themselves, and being deceived; for a deceived heart hath led them aside:
Thus deceiving themselves, and being deceived; for a deceived heart hath led them aside:
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Hence it comes to pass, that in some things men take as much pains to byass their Conscience,
Hence it comes to pass, that in Some things men take as much pains to bias their Conscience,
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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:
and to have it saying as they say, as one man would take on Another to satisfy him and to bring him over to be of his mind in any matter:
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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.
Hence also is the debating, and struggling exercise that Some will have within themselves, before they can be brought to an ingenuous Confessi of that they Are guilty of.
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5ly. People seek to please their Conscience, when they cannot byass it; and when Conscience challengeth, they will make amends;5ly. People seek to please their Conscience, when they cannot bias it; and when Conscience Challengeth, they will make amends;
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As (it may be) they will pray when they are going to commit such or such a Sin;
As (it may be) they will pray when they Are going to commit such or such a since;
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as some profane men will do, when they are going to fight a Combate or Duel;
as Some profane men will do, when they Are going to fight a Combat or Duel;
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this is to bribe the Conscience:
this is to bribe the Conscience:
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Thus many Papists, when they have done an evil turn, will give so much to the poor,
Thus many Papists, when they have done an evil turn, will give so much to the poor,
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or dot so much to some pious work, or use, as they judge to be a sort of recompense;
or dot so much to Some pious work, or use, as they judge to be a sort of recompense;
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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,
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,
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and will seek to stop the mouth of their Conscience with that at night;
and will seek to stop the Mouth of their Conscience with that At night;
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for they could not at all keep quarter (to speak so) with their Conscience,
for they could not At all keep quarter (to speak so) with their Conscience,
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if they had not some form of Religion;
if they had not Some from of Religion;
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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.
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.
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But none of these will be found Law-byding, when God cometh to reckon.
But none of these will be found Law-byding, when God comes to reckon.
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6ly. People in a sort bargain with their Conscience, like these spoken of, Isa. 28. 15. They make a Covenant with death, 6ly. People in a sort bargain with their Conscience, like these spoken of, Isaiah 28. 15. They make a Covenant with death,
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and are at agreement with hell; and Are At agreement with hell;
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and (like Naaman, if that was indeed his meaning) they will yeeld Conscience such or such a thing, but no more;
and (like Naaman, if that was indeed his meaning) they will yield Conscience such or such a thing, but no more;
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They must have a Dispensation in, and a liberty of making Reservations, and Exceptions, of some one or moe things;
They must have a Dispensation in, and a liberty of making Reservations, and Exceptions, of Some one or more things;
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Though this may not always be done distinctly, formaly, and explicitly; yet it is so on the matter, implicitly and interpretatively;
Though this may not always be done distinctly, formally, and explicitly; yet it is so on the matter, implicitly and interpretatively;
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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; 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 God's wrath will sweep away the refuge of lies;
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and Conscience will speak at last, but not with, or under such covers of figleaves, that men now wrap themselves in:
and Conscience will speak At last, but not with, or under such covers of Fig leaves, that men now wrap themselves in:
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Therefore I beseech you dally not with Conscience, for it's a fearful thing to fall into the hands of it,
Therefore I beseech you dally not with Conscience, for it's a fearful thing to fallen into the hands of it,
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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.
when it is wakened, as it is a fearful thing to fallen into the hands of the living God, who Acts in, and by that Conscience.
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The 4th. and last Use, Is an Use of Exhortation;
The 4th. and last Use, Is an Use of Exhortation;
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seing it is the duty of all men, and more especially of Believers to walk so,
sing it is the duty of all men, and more especially of Believers to walk so,
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as in nothing they offend their Conscience;
as in nothing they offend their Conscience;
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we exhort you in the name of the Lord, that ye would order your Conversation so,
we exhort you in the name of the Lord, that you would order your Conversation so,
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as in nothing your Conscience may have a challenge against you; ye will all readily think that this is very reasonable;
as in nothing your Conscience may have a challenge against you; you will all readily think that this is very reasonable;
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and indeed, if we prevail not in this, wherein can we expect to prevail with you? We seek no more of you,
and indeed, if we prevail not in this, wherein can we expect to prevail with you? We seek no more of you,
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but that ye would so walk as that living and dying, your Conscience may not flee in your face,
but that you would so walk as that living and dying, your Conscience may not flee in your face,
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but may give you this Testimony, that ye have aimed to keep a good conscience in all things, and to live •onestly:
but may give you this Testimony, that you have aimed to keep a good conscience in all things, and to live •onestly:
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Ye may possibly think that this is a fair general, and that he is a very gross and profane man that will deny it;
You may possibly think that this is a fair general, and that he is a very gross and profane man that will deny it;
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and yet we would think that many of you were come a great length in Religion,
and yet we would think that many of you were come a great length in Religion,
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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:
if we could prevail with you but this Far, as that in all things, living and dying, (as we said) you might study to have a good Conscience:
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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 this being no contraverted, nor debeatable thing, we may with the more confidence press it upon you, especially, sing it is the very Soul and Life of Religion,
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and where that is not ▪ there is nothing of truth in Religion.
and where that is not ▪ there is nothing of truth in Religion.
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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.
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.
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For the 1. It includeth these Four, which should go along in your walk;
For the 1. It includeth these Four, which should go along in your walk;
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1. That ye commit no known Sin, for there will be no good Conscience, if that be adventured on;
1. That you commit no known since, for there will be no good Conscience, if that be adventured on;
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Ye who know that ye should not take liberty in drinking drunk, in swearing, in profane or idle speaking:
the who know that you should not take liberty in drinking drunk, in swearing, in profane or idle speaking:
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&c. Walk so as ye may not thwart your Knowledge.etc. Walk so as you may not thwart your Knowledge.
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2ly. It taketh in this, That as ye would commit no known Sin, so ye would ommit no known duty;2ly. It Takes in this, That as you would commit no known since, so you would omit no known duty;
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because, though every sin doth wrong the Conscience, yet the sin that we know, and yet commit,
Because, though every since does wrong the Conscience, yet the since that we know, and yet commit,
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and the duty that we know, and yet omit, doth more directly strick against Conscience;
and the duty that we know, and yet omit, does more directly strick against Conscience;
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ye who know that the Sabbath should be kept holy, that ye should pray in secret,
the who know that the Sabbath should be kept holy, that you should pray in secret,
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and in your families, that ye should not offend one another, &c. Beware of hazarding on these contrary to your light.
and in your families, that you should not offend one Another, etc. Beware of hazarding on these contrary to your Light.
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3ly. It takes in, and supposeth, that ye do nothing doubtingly; for Rom. 14. He that doubteth, and doth is damned; 3ly. It Takes in, and Supposeth, that you do nothing doubtingly; for Rom. 14. He that doubteth, and does is damned;
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he is sentenced, and judged as to that particular.
he is sentenced, and judged as to that particular.
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4ly. It includeth this, to endeavour to be right in the manner o• performing all duties,4ly. It includeth this, to endeavour to be right in the manner o• performing all duties,
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and to have a single end;
and to have a single end;
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It is not enough to pray, or to be in the practice of any other commanded duty, that will not quiet the Conscience,
It is not enough to pray, or to be in the practice of any other commanded duty, that will not quiet the Conscience,
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if ye study not to be right in the manner, and to do it for the right end;
if you study not to be right in the manner, and to do it for the right end;
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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:
The want of these requisite qualifications of acceptable Duties, will make such things as Are lawful on the matter, turn to be grounds of challenge from the Conscience:
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But somewhat to this purpose hath been spoke of before, therefore it hath now been but touched.
But somewhat to this purpose hath been spoke of before, Therefore it hath now been but touched.
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2dly. For Motives, 1. There is nothing that is a more clear duty;2dly. For Motives, 1. There is nothing that is a more clear duty;
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It is written in the hearts of all by nature, Heathens have it engraven on their hearts,
It is written in the hearts of all by nature, heathens have it engraven on their hearts,
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as we see, Rom. 2. 15. Their conscience beareth them witness, and their thoughts excuse or accuse one another;
as we see, Rom. 2. 15. Their conscience bears them witness, and their thoughts excuse or accuse one Another;
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and they have called it a brazen wall to have a good Conscience, as to a sound walk in their moral sense.
and they have called it a brazen wall to have a good Conscience, as to a found walk in their moral sense.
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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, 2dly. there Are many and great advantages attending it, As namely, 1. It gives a man much boldness in approaching to God. 1 John 3. 20. If our hearts condemn us not,
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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,
then have we boldness towards God, when we go to pray. 2. It gives ground also to expect ane hearing, 1 John 3. 22. Whatsoever we ask we receive of him,
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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.Because we keep his Commandments, and do these things that Are pleasing in his sighed; and cross not our Light and Conscience in neglecting any of them.
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3ly. It keepeth a man from much sin;3ly. It Keepeth a man from much since;
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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;
and is that, think you, little advantage to have little (comparatively At least) on a men score to reckon for? 4thly. It makes a men life cheerful, so Curae 15. 15. He that is of a merry heart hath a continual feast;
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Which is nothing else, but a heart cheerful in God from the testimony of a good Conscience.
Which is nothing Else, but a heart cheerful in God from the testimony of a good Conscience.
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And this is it on the matter, which guardeth the the heart and mind, so that no cares can considerably disquiet it,
And this is it on the matter, which guardeth the the heart and mind, so that no Cares can considerably disquiet it,
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as we have it, Phil. 4. 7. The heart is guarded, yea, garisoned (as the word is) with peace, that there is no storming,
as we have it, Philip 4. 7. The heart is guarded, yea, garrisoned (as the word is) with peace, that there is no storming,
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nor intaking of it by outward troubles: It is the joy that strangers inter medle not with. 5thly.
nor intaking of it by outward Troubles: It is the joy that Strangers inter meddle not with. 5thly.
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It is a sweet and strong cordial in affliction, when Christians are persecuted by Strangers,
It is a sweet and strong cordial in affliction, when Christians Are persecuted by Strangers,
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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.
or by false Brothers, Are in Sickness, in Prison, in Perils by Sea or Land, etc. This is our rejoicing, the testimony of our conscience, Saith the Apostle 2 Cor. 1. 12. in the midst of afflictions ▪ 6thly. And more particularly.
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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 is a sweet and sovereign Cordial when death Approaches, Hezekiah can say then, remember, Lord, how I have walked before thee in truth, and with a perfect heart;
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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,
It putteth the Soul in a posture of dying, somewhat like old Simeon, and gives Some ground to say with him, Now Lettest thou thy servant depart in peace,
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for mine eyes have seen thy salvation. for mine eyes have seen thy salvation.
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The Necessity of it will yet further appear, if on the other side, we look to the disadvantages that wait the want of it,
The Necessity of it will yet further appear, if on the other side, we look to the disadvantages that wait the want of it,
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though men could be content to live a heartless life, to hazard on sin, to neglect Prayer, and other duties;
though men could be content to live a heartless life, to hazard on since, to neglect Prayer, and other duties;
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yet they would consider the terrour that followeth ane evil Conscience, and how it breedeth and breweth a hell within their own Bosom:
yet they would Consider the terror that follows ane evil Conscience, and how it breeds and breweth a hell within their own Bosom:
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There is then a necessity, an absolute necessity of a good Conscience, that quarrels be not,
There is then a necessity, an absolute necessity of a good Conscience, that quarrels be not,
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and abide not betwixt God and us for ever.
and abide not betwixt God and us for ever.
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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,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,
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and make suitable Use of them) 1. Endeavour to have light and clearness in the matters of God,
and make suitable Use of them) 1. Endeavour to have Light and clearness in the matters of God,
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and what concerneth your own good;
and what concerns your own good;
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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,Let every one be Fully persuaded in his own mind, as it is, Rom. 14. 5. It is not possible, that you who Are grossly,
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or very ignorant, can keep a good Conscience; ye know not when ye sin, nor when ye do duty aright;
or very ignorant, can keep a good Conscience; you know not when you sin, nor when you do duty aright;
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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!
yea, although you may do duties, or things good on the matter, the want of knowledge, makes you want the Testimony of that good. Alace!
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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,
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,
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if we would point you out. 2ly. Advert and take heed to what Conscience sayeth;
if we would point you out. 2ly. Advert and take heed to what Conscience Saith;
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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,
The truth is, most men, take heed to what may further their designs in externals, to what their wit and reason carveth out to them,
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and to what their own light thinketh, or (as it were) overly sayeth is right,
and to what their own Light Thinketh, or (as it were) overly Saith is right,
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and presently step to it, and never ask what science well informed from the word sayeth;
and presently step to it, and never ask what science well informed from the word Saith;
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This maketh many men say, and do in their haste, that which they repent of afterward:
This makes many men say, and do in their haste, that which they Repent of afterwards:
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Therefore ye should learn to put Conscience to speak, consult not with your designs, nor with your wit and reason only ▪ nor mainly,
Therefore you should Learn to put Conscience to speak, consult not with your designs, nor with your wit and reason only ▪ nor mainly,
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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 retire, and consult seriously with your Conscience, Commune with your heart, and be still, stand in awe and since not ▪ as it is, Psalm 4. 4. Consult not with Flesh and Blood, let not their Advice come in betwixt God and you, and finally determine you;
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but reason with your selves, think, this and this our inclination sayeth, and this and this our overly light sayeth;
but reason with your selves, think, this and this our inclination Saith, and this and this our overly Light Saith;
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but we will put Conscience to it, and hear what it sayeth;
but we will put Conscience to it, and hear what it Saith;
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and yet it's but an inferior Rule, and therefore we should not take every thing from Conscience without ground,
and yet it's but an inferior Rule, and Therefore we should not take every thing from Conscience without ground,
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but hear what the Superiour Rule of Gods Word sayeth;
but hear what the Superior Rule of God's Word Saith;
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And this is a right circle wherein ye should turn your selves, even to try your Light by bringing it to Conscience,
And this is a right circle wherein you should turn your selves, even to try your Light by bringing it to Conscience,
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and then to try your Conscience by putting it to give a reason from the Word.
and then to try your Conscience by putting it to give a reason from the Word.
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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;3ly. Be exceedingly aware to thwart with your Light in the least thing, and abstain from every thing that seems to come in tops with it;
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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,
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,
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and to send us, Like lambs to feed in a large place;
and to send us, Like Lambs to feed in a large place;
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Therefore I say again, beware of thwarting in the least thing with your Light, and your Conscience.
Therefore I say again, beware of thwarting in the least thing with your Light, and your Conscience.
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4ly. As ye would hear what Conscience sayeth, before ye do any thing;4ly. As you would hear what Conscience Saith, before you do any thing;
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so when ye have done it, ye should consider how ye carried in it, according to your Light,
so when you have done it, you should Consider how you carried in it, according to your Light,
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and whether ye have had a good Conscience in such a thing, both as to the matter,
and whither you have had a good Conscience in such a thing, both as to the matter,
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and the manner, and put your Conscience to speak to that, and hear what it sayeth concerning what is done.
and the manner, and put your Conscience to speak to that, and hear what it Saith Concerning what is done.
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There would be in this much singlenesse; for if the eye be evil, it will make the who•e body full of darkness;
There would be in this much singleness; for if the eye be evil, it will make the who•e body full of darkness;
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Hence Paul putteth a good Conscience, and Sincerity together, 2 Cor. 1. 12. If we should speak never so many good words,
Hence Paul putteth a good Conscience, and Sincerity together, 2 Cor. 1. 12. If we should speak never so many good words,
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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:
and do never so many good •hings on the matter, if we be not singly minding God's honour in them, they will not be acceptable:
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The want of Sincerity will be as the dead •ie, in many a mans pot of Ointment, of called for duties;
The want of Sincerity will be as the dead •ie, in many a men pot of Ointment, of called for duties;
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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,
that will make it cast forth ane evil and stinking Smell, the savour of a good Conscience will sure be wanting where singleness is not,
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or where Conscience is made subordinate to our carnal Interests;
or where Conscience is made subordinate to our carnal Interests;
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Many may have a resolution to do such and Duties, who yet make these to keep level with carnal designs ▪ and interests;
Many may have a resolution to do such and Duties, who yet make these to keep level with carnal designs ▪ and interests;
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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.
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.
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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: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:
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for the great ground of your p•ace is not your seriousness and sincerity, but his satisfaction;
for the great ground of your p•ace is not your seriousness and sincerity, but his satisfaction;
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many of our works and duties, alace!
many of our works and duties, alace!
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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;
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;
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and indeed there can be no truly good Conscience, whatever else be, if this be neglected:
and indeed there can be no truly good Conscience, whatever Else be, if this be neglected:
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Let then these that would be at a good Conscience make use of these ▪ directions and helps,
Let then these that would be At a good Conscience make use of these ▪ directions and helps,
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and they shall doubtless come the better speed:
and they shall doubtless come the better speed:
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Now ▪ we are sure that this is the Truth of God, to wit, That we shoold indeavour to have,
Now ▪ we Are sure that this is the Truth of God, to wit, That we should endeavour to have,
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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 to keep a good Conscience in all things, and always towards God and men ▪ which a very Heathen, were he present with us would not contradict;
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and it is very useful for you;
and it is very useful for you;
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though it may be, some profane wretches will be ready to say, What needeth all this niceness? And as it is a Truth,
though it may be, Some profane wretches will be ready to say, What needs all this niceness? And as it is a Truth,
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and a most concerning Truth, so nothing will make your life more truly cheerful and comfortable;
and a most Concerning Truth, so nothing will make your life more truly cheerful and comfortable;
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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,
And if it be neglected, or slighted, all your Knowledge, all your Disputes about Religion, all your Tastings of the good Word of God, all your Prayers,
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or what else ye can name, will be to no purpose; And seing it is so very important, and concerning a Truth;
or what Else you can name, will be to no purpose; And sing it is so very important, and Concerning a Truth;
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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 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 towards God and towards men.
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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;
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;
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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:
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:
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The Lord graciously blesse what ye have heard.
The Lord graciously bless what you have herd.
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SERMON I. 1 PETER 3. 21. (Not the putting away of the filth of the flesh,
SERMON I. 1 PETER 3. 21. (Not the putting away of the filth of the Flesh,
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but the answer of a good Conscience towards God.)
but the answer of a good Conscience towards God.)
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COnscience is in it self a most excellent Gift of GOD, given to Men, having an excellent nature, being waited with many Rare and choice Uses,
COnscience is in it self a most excellent Gift of GOD, given to Men, having an excellent nature, being waited with many Rare and choice Uses,
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and Advantages throughout their whole Life;
and Advantages throughout their Whole Life;
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and when it is rightly used, it is one of the special Freinds that men can have on earth,
and when it is rightly used, it is one of the special Friends that men can have on earth,
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and one of the great things that this Gospel, and the preaching of it aimeth at;
and one of the great things that this Gospel, and the preaching of it aimeth At;
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even to direct and help them how to come at a good Conscience, and how to keep a good correspondence with their Conscience,
even to Direct and help them how to come At a good Conscience, and how to keep a good correspondence with their Conscience,
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so as they may be comfortablie assured, that they indeed have this good thing ▪ which is called a good Conscience; Yet when Conscience is abused,
so as they may be comfortably assured, that they indeed have this good thing ▪ which is called a good Conscience; Yet when Conscience is abused,
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or not made right use of, it turneth to be one of the greatest unfriends and enemies that men have in this World,
or not made right use of, it turns to be one of the greatest unfriends and enemies that men have in this World,
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nay in that World which is to come.
nay in that World which is to come.
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Having spoken somewhat to this before, and in the last Observation that we drew from the former Text, which was, that men ought to walk so,
Having spoken somewhat to this before, and in the last Observation that we drew from the former Text, which was, that men ought to walk so,
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as not to offend their Conscience in any thing;
as not to offend their Conscience in any thing;
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we shall now speak somewhat to one Direction and help that is greatly, if not mainly contributive and useful in order to the attaining of that notable end;
we shall now speak somewhat to one Direction and help that is greatly, if not mainly contributive and useful in order to the attaining of that notable end;
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which is this, That men who aim to walk answerably to that Rule, so as in nothing they offend their Conscience, had need to observe carefully the language of Conscience.
which is this, That men who aim to walk answerably to that Rule, so as in nothing they offend their Conscience, had need to observe carefully the language of Conscience.
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It is not our purpose to stay on the particular consideration of the scope of this Scripture,
It is not our purpose to stay on the particular consideration of the scope of this Scripture,
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nor so much as to name, let be to prosecute all the points of Doctrine that may be drawn from it,
nor so much as to name, let be to prosecute all the points of Doctrine that may be drawn from it,
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but only to discourse a little from the Words inclosed, and shut up within a Parenthesis, as they relate to our end and design.
but only to discourse a little from the Words enclosed, and shut up within a Parenthesis, as they relate to our end and Design.
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First, then in a word, The Apostle is here putting a difference betwixt external service,First, then in a word, The Apostle is Here putting a difference betwixt external service,
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and the internal power and efficacy of the work of the Spirit of God on the Conscience;
and the internal power and efficacy of the work of the Spirit of God on the Conscience;
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And when he is speaking of Baptism, he giveth this Caveat and Advertisement, That it is not the washing of water in that Ordinance, that reacheth the great end of it, But the answer of a good Conscience. 2ly. He sheweth that the differencing, and March-ridding Character of the one from the other is, in what answer the Conscience giveth concerning the thing that the man is about;
And when he is speaking of Baptism, he gives this Caveat and Advertisement, That it is not the washing of water in that Ordinance, that reaches the great end of it, But the answer of a good Conscience. 2ly. He shows that the differencing, and March-ridding Character of the one from the other is, in what answer the Conscience gives Concerning the thing that the man is about;
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and declareth that it is not simply a good Conscience, but the answer of a good Conscience that giveth ground of Hope,
and Declareth that it is not simply a good Conscience, but the answer of a good Conscience that gives ground of Hope,
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and boldness of Confidence to obtain the Promise.
and boldness of Confidence to obtain the Promise.
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From the Words these Three Observations arise clearly, First, That there is a faculty in Conscience, that is able to give •ne answer to a man concerning his spiritual state and condition, and concerning his Actions;
From the Words these Three Observations arise clearly, First, That there is a faculty in Conscience, that is able to give •ne answer to a man Concerning his spiritual state and condition, and Concerning his Actions;
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So that if the question about these, or any of them be put to the Conscience ▪ It can return answer,
So that if the question about these, or any of them be put to the Conscience ▪ It can return answer,
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and signifie it's sense, and give it's verdict concerning that which it is questioned about; The answer of the Conscience implyeth so much.
and signify it's sense, and give it's verdict Concerning that which it is questioned about; The answer of the Conscience Implies so much.
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2ly. That the answer of the Conscience is different and distinct from the outward answer of the mouth or profession;2ly. That the answer of the Conscience is different and distinct from the outward answer of the Mouth or profession;
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for a mans mouth and profession, and the external ingadgement that he cometh under in Baptism,
for a men Mouth and profession, and the external engagement that he comes under in Baptism,
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or any other Ordinance or Duty, may say one thing, or give one answer, when the Conscience may say another thing,
or any other Ordinance or Duty, may say one thing, or give one answer, when the Conscience may say Another thing,
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or give another answer concerning the mans sincerity in the thing.
or give Another answer Concerning the men sincerity in the thing.
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3ly. That the answer of a good Conscience, That is, ane answer from the Conscience on good grounds testifying a mans sincerity, is a most excellent and comfortable thing.3ly. That the answer of a good Conscience, That is, ane answer from the Conscience on good grounds testifying a men sincerity, is a most excellent and comfortable thing.
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It is the First of these, that we intend to speak a word to at this time, viz. That there is a way of getting an answer from the Conscience,
It is the First of these, that we intend to speak a word to At this time, viz. That there is a Way of getting an answer from the Conscience,
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and of understanding it's mind about any thing that men shall put to it:
and of understanding it's mind about any thing that men shall put to it:
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Or thus, Conscience hath a way of making known it's mind, and giving an answer about any thing that is put unto it:
Or thus, Conscience hath a Way of making known it's mind, and giving an answer about any thing that is put unto it:
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These words Answer of Conscience, implyeth so much (as we said) especially being distinguished from the externall service,
These words Answer of Conscience, Implies so much (as we said) especially being distinguished from the external service,
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and administration of Baptism spoken of in the words before;
and administration of Baptism spoken of in the words before;
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And it is yet more clear, if we consider how the scop runneth in comparing of these two together, viz. The verbal restipulation of these that are come to age,
And it is yet more clear, if we Consider how the scop Runneth in comparing of these two together, viz. The verbal restipulation of these that Are come to age,
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and the inward answer of Conscience;
and the inward answer of Conscience;
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There is the Gospel on the one side requiring such a thing, and the answer of the Party Baptised on the other side;
There is the Gospel on the one side requiring such a thing, and the answer of the Party Baptised on the other side;
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and the Apostle maketh the answer of the Conscience distinct from that, though sometimes it goeth along with it;
and the Apostle makes the answer of the Conscience distinct from that, though sometime it Goes along with it;
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so that a man will not answer more clearly to the thing then his Conscience will,
so that a man will not answer more clearly to the thing then his Conscience will,
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1761
when it is seriously put to it.
when it is seriously put to it.
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This might be branched out in these Three, 1. In respect of a mans state. 2. In respect of some truth of Religion,
This might be branched out in these Three, 1. In respect of a men state. 2. In respect of Some truth of Religion,
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and of the hearts imbracing of it, 3. In respect of some practice or duty that a man is called to:
and of the hearts embracing of it, 3. In respect of Some practice or duty that a man is called to:
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all these do fall under the answer of Conscience, when it is questioned about them;
all these do fallen under the answer of Conscience, when it is questioned about them;
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but it is the last of them that we intend to speak to, viz. it's answer as relating to a Christians duty and practise, about which Conscience being asked or posed, is able to give him an answer;
but it is the last of them that we intend to speak to, viz. it's answer as relating to a Christians duty and practice, about which Conscience being asked or posed, is able to give him an answer;
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which I shall clear from Two Grounds, and then come to the Use. The 1. Ground is taken from the Nature of Conscience, which we some way explained,
which I shall clear from Two Grounds, and then come to the Use. The 1. Ground is taken from the Nature of Conscience, which we Some Way explained,
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when we began to speak of this subject;
when we began to speak of this Subject;
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Conscience being deputed of God, in man to take strick notice of every piece of his walk and practice,
Conscience being deputed of God, in man to take strick notice of every piece of his walk and practice,
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and being the candle of the Lord, searching all the inward parts of the belly, to let men see what God calleth to,
and being the candle of the Lord, searching all the inward parts of the belly, to let men see what God calls to,
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and to put them in mind their duty:
and to put them in mind their duty:
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This (I say) being the office of Conscience, and the end why God hath placed it in men, it is no doubt furnished with such a facultie (if we may speak so) as to be able to give an answer concerning what it is queried about.
This (I say) being the office of Conscience, and the end why God hath placed it in men, it is no doubt furnished with such a faculty (if we may speak so) as to be able to give an answer Concerning what it is queried about.
d (pns11 vvb) vbg dt n1 pp-f n1, cc dt n1 c-crq np1 vhz vvn pn31 p-acp n2, pn31 vbz dx n1 vvn p-acp d dt n1 (cs pns12 vmb vvi av) p-acp pc-acp vbi j pc-acp vvi dt n1 vvg r-crq pn31 vbz vvn a-acp.
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More particularly it hath a three-fold power in reference to a mans way;
More particularly it hath a threefold power in Referente to a men Way;
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1773
and thus it represents God in Three of his Attributs. 1. It hath a power of counselling, advising and carving out of a mans duty;
and thus it represents God in Three of his Attributes. 1. It hath a power of counseling, advising and carving out of a men duty;
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1774
So that when he doubteth what is to be done, Conscience hath a power to advise him, and give him an answer;
So that when he doubteth what is to be done, Conscience hath a power to Advice him, and give him an answer;
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And this is called the dictating of the Conscience, answerable to the Soveraign authority of God, whereby he commandeth all his creatures; to whom Conscience is subordinat;
And this is called the dictating of the Conscience, answerable to the Sovereign Authority of God, whereby he commands all his creatures; to whom Conscience is subordinate;
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1776
in which respect men are condemned for thwarting with their Conscience, Rom. 1. ult. Who knowing the judgement of God, that they that commit such things are worthy of death, not only do the same,
in which respect men Are condemned for thwarting with their Conscience, Rom. 1. ult. Who knowing the judgement of God, that they that commit such things Are worthy of death, not only do the same,
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but have pleasure in them that do them: Here is Conscience dictating to men, what they should do before they do.but have pleasure in them that do them: Here is Conscience dictating to men, what they should do before they do.
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1778
2ly. There is a Power, or something in the Conscience, that goeth along with a mans acting,2ly. There is a Power, or something in the Conscience, that Goes along with a men acting,
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1779
or that waiteth on him in the time of his acting in Duty;
or that waits on him in the time of his acting in Duty;
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1780
And this especially, is called the Testifying of Conscience, or it's bearing witness, concerning the sincerity, or un-soundness of the Act;
And this especially, is called the Testifying of Conscience, or it's bearing witness, Concerning the sincerity, or unsoundness of the Act;
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1781
Not on•y doth the mans mouth speak, and his hands do, but the Conscience will give answer,
Not on•y does the men Mouth speak, and his hands do, but the Conscience will give answer,
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1782
if the heart be going along with the mans speaking and doing, or not, wherein it represents Gods Omniscience, or All-knowledge; Hence it is, That Psal. 27. 8. David saith, when thou saidst, seek ye my face, my beart answered, thy face will I seek ▪ O Lord.
if the heart be going along with the men speaking and doing, or not, wherein it represents God's Omniscience, or All-knowledge; Hence it is, That Psalm 27. 8. David Says, when thou Said, seek you my face, my beart answered, thy face will I seek ▪ Oh Lord.
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And Psal. 16. 2. O my soul thou hast said unto the Lord, thou art my Lord;
And Psalm 16. 2. Oh my soul thou hast said unto the Lord, thou art my Lord;
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This is the language of the sincerity of the heart testifying by the Conscience; or Conscience answering the sincerity of the heart.
This is the language of the sincerity of the heart testifying by the Conscience; or Conscience answering the sincerity of the heart.
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3ly. There is a Power in the answer of the Conscience, which is subsequent unto,3ly. There is a Power in the answer of the Conscience, which is subsequent unto,
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1786
and followeth upon the Action when done, either approving, or disapproving, either accussing, or excusing, either absolving,
and follows upon the Actium when done, either approving, or disapproving, either accussing, or excusing, either absolving,
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1787
or condemning, called the Recognoscing, or Examining of the Conscience;
or condemning, called the recognizing, or Examining of the Conscience;
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which is done, when Conscience putteth the man's deed or action when performed to the Tryal,
which is done, when Conscience putteth the Man's deed or actium when performed to the Trial,
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1789
and having tryed it, passeth Sentence on it; Thus Conscience representeth God as Iudge, and as a just Judge:
and having tried it, passes Sentence on it; Thus Conscience Representeth God as Judge, and as a just Judge:
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Now all these Three being in the Conscience, viz. a power of Counselling, Commanding, and Dictating to a man what he should do, a Power bearing Testimony concerning the manner of his doing,
Now all these Three being in the Conscience, viz. a power of Counseling, Commanding, and Dictating to a man what he should do, a Power bearing Testimony Concerning the manner of his doing,
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1791
and a power of Recognoscing, and Examining after he hath done: It telleth us plainly that there is such a thing as Conscience declaring it's mind,
and a power of recognizing, and Examining After he hath done: It Telleth us plainly that there is such a thing as Conscience declaring it's mind,
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1792
and giving an answer to men concerning their duty, in what it is put to give an answer about;
and giving an answer to men Concerning their duty, in what it is put to give an answer about;
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else they could not know it's mind.
Else they could not know it's mind.
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The 2d. Ground is taken from the clear and manifest effects of Conscience, it's testifying or answering;
The 2d. Ground is taken from the clear and manifest effects of Conscience, it's testifying or answering;
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1795
What, I pray, maketh a restlesness in the bosom of people? but Conscience its Challenging or Reproving;
What, I pray, makes a restlessness in the bosom of people? but Conscience its Challenging or Reproving;
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1796
what causeth tranquility and peace within, when Reproaches and Revilings are without? but Conscience bearing witness to the man of his innocency in,
what Causes tranquillity and peace within, when Reproaches and Revilings Are without? but Conscience bearing witness to the man of his innocency in,
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1797
and his being free of these things wherewith he is charged;
and his being free of these things wherewith he is charged;
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And what is it that l•yeth on a restraint, and bond as it were on the mans Spirit (as Paul sayeth of himself, Acts 20 ▪ 22. I go hound in the spirit to Ierusalem, ) but the Conscience? It is not only the weight that floweth from the word of God,
And what is it that l•yeth on a restraint, and bound as it were on the men Spirit (as Paul Saith of himself, Acts 20 ▪ 22. I go hound in the Spirit to Ierusalem,) but the Conscience? It is not only the weight that flows from the word of God,
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1799
but also the weight that floweth immediately from the Conscience joying with, and backing the Word;
but also the weight that flows immediately from the Conscience joying with, and backing the Word;
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1800
Now if the Conscience had not a direct, and distinct language, or answer to give to men about their actions, there could be no such effects following it.
Now if the Conscience had not a Direct, and distinct language, or answer to give to men about their actions, there could be no such effects following it.
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1801
The Uses are Two, The 1. for Direction. The 2. for reproof;
The Uses Are Two, The 1. for Direction. The 2. for reproof;
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The Use for Direction, is, That seing there is such a thing as the answer of the Conscience, whereby it maketh known it's mind,
The Use for Direction, is, That sing there is such a thing as the answer of the Conscience, whereby it makes known it's mind,
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1803
when it is asked concerning our way, we ought, if we believe that we have Consciences to put them to answer,
when it is asked Concerning our Way, we ought, if we believe that we have Consciences to put them to answer,
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1804
and to observe what they say, and what answer they return;
and to observe what they say, and what answer they return;
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1805
If Conscience hath a Language (I say again) let us put it to speak out,
If Conscience hath a Language (I say again) let us put it to speak out,
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1806
and let us be very ready, and attentive to hear what it speaketh.
and let us be very ready, and attentive to hear what it speaks.
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1807
To clear this a little, We would consider that there are Two things in a Christian walk, in reference to this correspondencie which a man should keep with his Conscience, The 1. (which is universal and irresistable) is,
To clear this a little, We would Consider that there Are Two things in a Christian walk, in Referente to this correspondency which a man should keep with his Conscience, The 1. (which is universal and irresistible) is,
pc-acp vvi d dt j, pns12 vmd vvi cst a-acp vbr crd n2 p-acp dt njp n1, p-acp n1 p-acp d n1 r-crq dt n1 vmd vvi p-acp po31 n1, dt crd (r-crq vbz j cc j) vbz,
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1808
when the Conscience asketh men, or putteth questions to them, such as, Why did you this or that? Why did you leave this or that undone? As it is 1 Cor. 10. 25. Asking no question for conscience sake.
when the Conscience asks men, or putteth questions to them, such as, Why did you this or that? Why did you leave this or that undone? As it is 1 Cor. 10. 25. Asking no question for conscience sake.
c-crq dt n1 vvz n2, cc vvz n2 p-acp pno32, d c-acp, q-crq vdd pn22 d cc d? q-crq vdd pn22 vvi d cc d vvn? p-acp pn31 vbz crd np1 crd crd vvg dx n1 p-acp n1 n1.
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1809
That is, asking no question for answering of these questions which Conscience will ask.
That is, asking no question for answering of these questions which Conscience will ask.
cst vbz, vvg dx n1 p-acp vvg pp-f d n2 r-crq n1 vmb vvi.
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1810
The 2d. is, When men ask questions at their Conscience, to prevent it's questioning of them;
The 2d. is, When men ask questions At their Conscience, to prevent it's questioning of them;
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1811
as indeed we should be taking pains before hand to know, and take up the language of our Conscience concerning our practice in this,
as indeed we should be taking pains before hand to know, and take up the language of our Conscience Concerning our practice in this,
c-acp av pns12 vmd vbi vvg n2 p-acp n1 pc-acp vvi, cc vvb a-acp dt n1 pp-f po12 n1 vvg po12 n1 p-acp d,
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1812
and that, and the other particular that it may have no just ground of Challenge against us.
and that, and the other particular that it may have no just ground of Challenge against us.
cc cst, cc dt n-jn j cst pn31 vmb vhi dx j n1 pp-f vvb p-acp pno12.
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1813
I shall instance this in Three things, and hold at the First for the time ▪ 1. We should observe the language of Conscience before we put our hand to any Duty.
I shall instance this in Three things, and hold At the First for the time ▪ 1. We should observe the language of Conscience before we put our hand to any Duty.
pns11 vmb n1 d p-acp crd n2, cc vvb p-acp dt ord p-acp dt n1 ▪ crd pns12 vmd vvi dt n1 pp-f n1 c-acp pns12 vvb po12 n1 p-acp d n1.
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1814
2ly. We should observe the language of Conscience in the interim, or in the very time of our going about Duty.2ly. We should observe the language of Conscience in the interim, or in the very time of our going about Duty.
av-j. pns12 vmd vvi dt n1 pp-f n1 p-acp dt n1, cc p-acp dt j n1 pp-f po12 vvg p-acp n1.
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1815
3ly. We should observe the language of Conscience concerning Duty, when we have done and gone through with it:3ly. We should observe the language of Conscience Concerning Duty, when we have done and gone through with it:
av-j. pns12 vmd vvi dt n1 pp-f n1 vvg n1, c-crq pns12 vhb vdn cc vvn p-acp p-acp pn31:
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1816
In which my meaning is not, 1. That we should in clear and necessary Duties start, or put questions;
In which my meaning is not, 1. That we should in clear and necessary Duties start, or put questions;
p-acp q-crq po11 n1 vbz xx, crd cst pns12 vmd p-acp j cc j n2 vvb, cc vvd n2;
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1817
but that in things indifferent, in their own nature, and in such Duties as are necessary,
but that in things indifferent, in their own nature, and in such Duties as Are necessary,
cc-acp cst p-acp n2 j, p-acp po32 d n1, cc p-acp d n2 c-acp vbr j,
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1818
and do semper, or ever oblidge, though not ad semper, or in all differences of time,
and do semper, or ever oblige, though not ad semper, or in all differences of time,
cc vdb fw-la, cc av vvi, cs xx fw-la fw-la, cc p-acp d n2 pp-f n1,
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1819
but only hic & nunc now and then, to wit, at due and seasonable times;
but only hic & nunc now and then, to wit, At due and seasonable times;
cc-acp av-j fw-la cc fw-la av cc av, p-acp n1, p-acp j-jn cc j n2;
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1820
or as to the right timing of these necessary Duties, (for every thing is beautiful in the season thereof) Wherein a great part of our work along our whole life lyeth, the answer of our Conscience should be observed:
or as to the right timing of these necessary Duties, (for every thing is beautiful in the season thereof) Wherein a great part of our work along our Whole life lies, the answer of our Conscience should be observed:
cc c-acp p-acp dt n-jn vvg pp-f d j n2, (c-acp d n1 vbz j p-acp dt n1 av) c-crq dt j n1 pp-f po12 n1 a-acp po12 j-jn n1 vvz, dt n1 pp-f po12 n1 vmd vbi vvn:
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1821
For though many conditions, stations and actions be lawful, yet Conscience decideth, whether I be called to such and such a station and condition of life,
For though many conditions, stations and actions be lawful, yet Conscience decideth, whither I be called to such and such a station and condition of life,
c-acp cs d n2, n2 cc n2 vbb j, av n1 vvz, cs pns11 vbb vvn p-acp d cc d dt n1 cc n1 pp-f n1,
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1822
and whether such a thing be a Duty to me at such a time, and how it ought to be gone about, as to the manner. Neither.
and whither such a thing be a Duty to me At such a time, and how it ought to be gone about, as to the manner. Neither.
cc cs d dt n1 vbb dt n1 p-acp pno11 p-acp d dt n1, cc c-crq pn31 vmd pc-acp vbi vvn a-acp, c-acp p-acp dt n1. av-d.
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1823
2dly ▪ Do I mean, that we should, in these things expect any extraordinary thing,2dly ▪ Do I mean, that we should, in these things expect any extraordinary thing,
av ▪ vdb pns11 vvb, cst pns12 vmd, p-acp d n2 vvb d j n1,
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1824
or somewhat more then an ordinary impulse of Conscience, laying on a sort of constraint or necessity on us, in an immediat way, which would be dangerous;
or somewhat more then an ordinary impulse of Conscience, laying on a sort of constraint or necessity on us, in an immediate Way, which would be dangerous;
cc av av-dc cs dt j n1 pp-f n1, vvg p-acp dt n1 pp-f n1 cc n1 p-acp pno12, p-acp dt j n1, r-crq vmd vbi j;
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1825
But my meaning is shortly this, that there is a possibility in Gods ordinary way to know, what Conscience sayeth, to them that will observe the answer of it, both before, in,
But my meaning is shortly this, that there is a possibility in God's ordinary Way to know, what Conscience Saith, to them that will observe the answer of it, both before, in,
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1826
and after Duty, and that we should aim, and endeavour to understand and take up that.
and After Duty, and that we should aim, and endeavour to understand and take up that.
cc p-acp n1, cc cst pns12 vmd vvi, cc vvb pc-acp vvi cc vvi a-acp d.
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1827
For further clearing of this Use, we shall speak a little to some Five or Six Questions: As namely, 1. What this answer of Conscience is? 2dly: How the Conscience giveth it's answer? 3dly. What is called for from men, to find out this answer? 4ly. How this answer of Conscience may be discerned? 5ly. If this answer of Conscience be discernible at all times? 6ly. What is to be done in such cases, wherein the answer of Conscience is not so clear as men would have it?
For further clearing of this Use, we shall speak a little to Some Five or Six Questions: As namely, 1. What this answer of Conscience is? 2dly: How the Conscience gives it's answer? 3dly. What is called for from men, to find out this answer? 4ly. How this answer of Conscience may be discerned? 5ly. If this answer of Conscience be discernible At all times? 6ly. What is to be done in such cases, wherein the answer of Conscience is not so clear as men would have it?
p-acp jc n-vvg pp-f d vvi, pns12 vmb vvi dt j p-acp d crd cc crd n2: c-acp av, crd q-crq d n1 pp-f n1 vbz? av: c-crq dt n1 vvz pn31|vbz n1? av. q-crq vbz vvn p-acp p-acp n2, pc-acp vvi av d n1? av-j. q-crq d n1 pp-f n1 vmb vbi vvn? av-j. cs d n1 pp-f n1 vbb j p-acp d n2? av-j. q-crq vbz pc-acp vbi vdn p-acp d n2, c-crq dt n1 pp-f n1 vbz xx av j c-acp n2 vmd vhi pn31?
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1828
For the 1. What this answer of Conscience is? I answer in short, That it is distinct from a mans inclination, from his affections,
For the 1. What this answer of Conscience is? I answer in short, That it is distinct from a men inclination, from his affections,
p-acp dt crd q-crq d n1 pp-f n1 vbz? pns11 vvb p-acp j, cst pn31 vbz j p-acp dt ng1 n1, p-acp po31 n2,
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1829
and from his naked Judgement or Light;
and from his naked Judgement or Light;
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1830
There is something in a mans natural inclination, that is ready to swey him to this or that, but that is not Conscience;
There is something in a men natural inclination, that is ready to swey him to this or that, but that is not Conscience;
pc-acp vbz pi p-acp dt ng1 j n1, cst vbz j p-acp j pno31 p-acp d cc d, cc-acp cst vbz xx n1;
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1831
There is also something in a mans affections, as in that which he feareth, or desireth,
There is also something in a men affections, as in that which he fears, or Desires,
pc-acp vbz av pi p-acp dt ng1 n2, c-acp p-acp d r-crq pns31 vvz, cc vvz,
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1832
and loveth, that may swey him; neither is that Conscience but often that which is contrary to Conscience;
and loves, that may swey him; neither is that Conscience but often that which is contrary to Conscience;
cc vvz, cst vmb j pno31; dx vbz d n1 cc-acp av cst r-crq vbz j-jn p-acp n1;
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1833
There is likewise something in mens Light ▪ from which al•o Conscience differeth;
There is likewise something in men's Light ▪ from which al•o Conscience differeth;
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1834
because an natural, and un-regenerat man, that maketh no Conscience of his wayes, may, notwithstanding have a light in his Judgement, by which he is put to come to Church, an• possibly to pray, and do other Duties;
Because an natural, and unregenerate man, that makes no Conscience of his ways, may, notwithstanding have a Light in his Judgement, by which he is put to come to Church, an• possibly to pray, and doe other Duties;
c-acp dt j, cc j n1, cst vvz dx n1 pp-f po31 n2, vmb, c-acp vhb dt n1 p-acp po31 n1, p-acp r-crq pns31 vbz vvn pc-acp vvi p-acp n1, n1 av-j pc-acp vvi, cc n1 j-jn n2;
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1835
and yet it may be from no answer, or dictat of Conscience, that he doth these Duties:
and yet it may be from no answer, or dictate of Conscience, that he does these Duties:
cc av pn31 vmb vbi p-acp dx n1, cc fw-la pp-f n1, cst pns31 vdz d n2:
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1836
We conceive therefore that this answer of Conscience, is something different from, and beyond either Inclination, Affection, or bare Light;
We conceive Therefore that this answer of Conscience, is something different from, and beyond either Inclination, Affection, or bore Light;
pns12 vvb av cst d n1 pp-f n1, vbz pi j p-acp, cc p-acp d n1, n1, cc j n1;
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1837
and that it is Light and Conscience going joyntly together ▪ or some conclusion drawn from the Word (for we are speaking here of Conscience as it is in people living in the Church, under the Ministry of the Word) that such a thing is Duty,
and that it is Light and Conscience going jointly together ▪ or Some conclusion drawn from the Word (for we Are speaking Here of Conscience as it is in people living in the Church, under the Ministry of the Word) that such a thing is Duty,
cc cst pn31 vbz j cc n1 vvg av-j av ▪ cc d n1 vvn p-acp dt n1 (c-acp pns12 vbr vvg av pp-f n1 c-acp pn31 vbz p-acp n1 vvg p-acp dt n1, p-acp dt n1 pp-f dt n1) cst d dt n1 vbz n1,
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1838
and Conscience thereupon putting on to it, or a conclusion drawn from the Word, that such a thing is a •in,
and Conscience thereupon putting on to it, or a conclusion drawn from the Word, that such a thing is a •in,
cc n1 av vvg a-acp p-acp pn31, cc dt n1 vvn p-acp dt n1, cst d dt n1 vbz dt n1,
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1839
and Conscience thereupon deterring from it;
and Conscience thereupon deterring from it;
cc n1 av vvg p-acp pn31;
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1840
Thus it differeth from Light simply considered, in as far as it is a Conclusion drawn from such grounds as the Judgement,
Thus it differeth from Light simply considered, in as Far as it is a Conclusion drawn from such grounds as the Judgement,
av pn31 vvz p-acp n1 av-j vvn, p-acp c-acp av-j c-acp pn31 vbz dt n1 vvn p-acp d n2 p-acp dt n1,
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1841
or Light in the Judgement layeth down to, or before it;
or Light in the Judgement Layeth down to, or before it;
cc vvi p-acp dt n1 vvz a-acp p-acp, cc c-acp pn31;
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1842
It is an answer that not only hath Truth in it, which may be from light;
It is an answer that not only hath Truth in it, which may be from Light;
pn31 vbz dt n1 cst xx av-j vhz n1 p-acp pn31, r-crq vmb vbi p-acp n1;
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1843
but its ane answer as having a truth in it that is drawn from such a ground warranding such and such a practice;
but its ane answer as having a truth in it that is drawn from such a ground warranting such and such a practice;
cc-acp pn31|vbz j n1 c-acp vhg dt n1 p-acp pn31 cst vbz vvn p-acp d dt n1 vvg d cc d dt n1;
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1844
Conscience looking on it, as Gods mind, for directing it in it's Duty, and on that account putting on to it.
Conscience looking on it, as God's mind, for directing it in it's Duty, and on that account putting on to it.
n1 vvg p-acp pn31, c-acp ng1 n1, p-acp vvg pn31 p-acp pn31|vbz n1, cc p-acp d n1 vvg a-acp p-acp pn31.
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1845
As to the 2d. Question, How the Conscience giveth this Answer ▪ or how it maketh it's sense and language of things known? In Answering to it we would be sober,
As to the 2d. Question, How the Conscience gives this Answer ▪ or how it makes it's sense and language of things known? In Answering to it we would be Sobrium,
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1846
and not curious, no• more particular then we have ground for;
and not curious, no• more particular then we have ground for;
cc xx j, n1 av-dc j cs pns12 vhb n1 p-acp;
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1847
In short then, we conceive that there are these 4. wayes, how, and whereby Conscience giveth It's answer ▪ to let people know when it is pleased or displeased. 1. When it bindeth and tyeth such or such a word, •mporting such or such a Duty on a man, that he can no way get himself rid of;
In short then, we conceive that there Are these 4. ways, how, and whereby Conscience gives It's answer ▪ to let people know when it is pleased or displeased. 1. When it binds and tyeth such or such a word, •mporting such or such a Duty on a man, that he can no Way get himself rid of;
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1848
nor it shaken off, as when he is disputing and debateing within himself, whither such a thing should be done or not done? Conscience answereth on good ground,
nor it shaken off, as when he is disputing and debating within himself, whither such a thing should be done or not done? Conscience Answers on good ground,
ccx pn31 vvn a-acp, c-acp c-crq pns31 vbz vvg cc vvg p-acp px31, c-crq d dt n1 vmd vbi vdn cc xx vdi? n1 vvz p-acp j n1,
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1849
and either biddeth him abstain or do; and hath a pou•s with it, because the word of God commandeth, or forbiddeth it,
and either bids him abstain or do; and hath a pou•s with it, Because the word of God commands, or forbiddeth it,
cc d vvz pno31 vvi cc vdb; cc vhz dt n2 p-acp pn31, c-acp dt n1 pp-f np1 vvz, cc vvz pn31,
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1850
and this is not only because there is a word for it, or against it;
and this is not only Because there is a word for it, or against it;
cc d vbz xx av-j c-acp pc-acp vbz dt n1 p-acp pn31, cc p-acp pn31;
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1851
but clear light drawing a conclusion from such a word, whereupon the Conscience bindeth it on the man,
but clear Light drawing a conclusion from such a word, whereupon the Conscience binds it on the man,
cc-acp j n1 vvg dt n1 p-acp d dt n1, c-crq dt n1 vvz pn31 p-acp dt n1,
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1852
so that it cannot be got shifted, nor shaken off; For we know that men may know many Duties, and yet not do them;
so that it cannot be god shifted, nor shaken off; For we know that men may know many Duties, and yet not do them;
av cst pn31 vmbx vbi vvn vvn, ccx vvn p-acp; c-acp pns12 vvb d n2 vmb vvi d n2, cc av xx vdi pno32;
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1853
and upon the other hand, that men may be stirred, or poussed on to do that which it's not Gods mind they should do;
and upon the other hand, that men may be stirred, or poussed on to do that which it's not God's mind they should do;
cc p-acp dt j-jn n1, cst n2 vmb vbi vvn, cc vvd a-acp pc-acp vdi d q-crq pn31|vbz xx npg1 n1 pns32 vmd vdi;
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1854
so then it is the answer of Conscience, when the Word, and the Conclusion of Conscience are connected, and joyned together;
so then it is the answer of Conscience, when the Word, and the Conclusion of Conscience Are connected, and joined together;
av cs pn31 vbz dt n1 pp-f n1, c-crq dt n1, cc dt n1 pp-f n1 vbr vvn, cc vvn av;
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1855
so as the one is the ground of the other, and floweth from the other; and this is the most special way how Conscience maketh it's sense of things known;
so as the one is the ground of the other, and flows from the other; and this is the most special Way how Conscience makes it's sense of things known;
av c-acp dt pi vbz dt n1 pp-f dt n-jn, cc vvz p-acp dt j-jn; cc d vbz dt av-ds j n1 c-crq n1 vvz pn31|vbz n1 pp-f n2 vvn;
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1856
The Word of God being the rule of Conscience.
The Word of God being the Rule of Conscience.
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1857
A 2d. way, is ▪ by some secret discontent, or restlesnesse in the Conscience, if a man do such a thing as is not Duty,
A 2d. Way, is ▪ by Some secret discontent, or Restlessness in the Conscience, if a man do such a thing as is not Duty,
dt crd. n1, vbz ▪ p-acp d j-jn n-jn, cc n1 p-acp dt n1, cs dt n1 vdb d dt n1 c-acp vbz xx n1,
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1858
or if he do not such a thing that is pointed out to him to be Duty, either through ignorance or inadvertancy;
or if he do not such a thing that is pointed out to him to be Duty, either through ignorance or inadvertency;
cc cs pns31 vdb xx d dt n1 cst vbz vvn av p-acp pno31 pc-acp vbi n1, av-d p-acp n1 cc n1;
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1859
The Conscience then as it were, hunteth the man with Challenges, disquieteth, and maketh him restlesse till he practise such a Duty,
The Conscience then as it were, hunts the man with Challenges, disquieteth, and makes him restless till he practise such a Duty,
dt n1 av c-acp pn31 vbdr, vvz dt n1 p-acp n2, vvz, cc vv2 pno31 j c-acp pns31 vvb d dt n1,
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1860
or abstain from such a sin;
or abstain from such a since;
cc vvi p-acp d dt n1;
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1861
And this we find to have been often in the Saints recorded in Scripture, they having had no rest till such a thing was done,
And this we find to have been often in the Saints recorded in Scripture, they having had no rest till such a thing was done,
cc d pns12 vvb pc-acp vhi vbn av p-acp dt n2 vvn p-acp n1, pns32 vhg vhn dx n1 p-acp d dt n1 vbds vdn,
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1862
and such a thing abstained from;
and such a thing abstained from;
cc d dt n1 vvn p-acp;
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1863
which floweth from the nature of Conscience, accusing, or breeding discontent, because of un-answerablenesse to the Rule.
which flows from the nature of Conscience, accusing, or breeding discontent, Because of unanswerableness to the Rule.
r-crq vvz p-acp dt n1 pp-f n1, vvg, cc vvg n-jn, c-acp pp-f j p-acp dt n1.
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1864
3ly. Conscience hath a way of signifying it's mind, by making some impression of terror, to back and second more than ordinary convictions of,3ly. Conscience hath a Way of signifying it's mind, by making Some impression of terror, to back and second more than ordinary convictions of,
av-j. n1 vhz dt n1 pp-f vvg pn31|vbz n1, p-acp vvg d n1 pp-f n1, p-acp n1 cc vvi av-dc cs j n2 pp-f,
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1865
and threatnings, and challenges for sin; When sin is committed, Conscience convinceth and challengeth;
and threatenings, and challenges for since; When since is committed, Conscience Convinces and Challengeth;
cc n2-vvg, cc vvz p-acp n1; c-crq n1 vbz vvn, n1 vvz cc vvz;
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1866
when this doth not the turn, upon the back thereof cometh the threatning, and some fits of terror;
when this does not the turn, upon the back thereof comes the threatening, and Some fits of terror;
c-crq d vdz xx dt n1, p-acp dt n1 av vvz dt j-vvg, cc d n2 pp-f n1;
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1867
sometimes the threatning is conditional, sometimes the peremptory certification is added; sometimes again the impression of the threatning will be more sensible, sometimes more insensible:
sometime the threatening is conditional, sometime the peremptory certification is added; sometime again the impression of the threatening will be more sensible, sometime more insensible:
av dt j-vvg vbz j, av dt j n1 vbz vvn; av av dt n1 pp-f dt n-vvg vmb vbi av-dc j, av av-dc j:
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1868
When Conscience giveth advice, and dictateth from the Word, it maketh use of the Commands; but in the sense we are now speaking of, it maketh use of the threatnings;
When Conscience gives Advice, and dictateth from the Word, it makes use of the Commands; but in the sense we Are now speaking of, it makes use of the threatenings;
c-crq n1 vvz n1, cc vvz p-acp dt n1, pn31 vvz n1 pp-f dt vvz; cc-acp p-acp dt n1 pns12 vbr av vvg pp-f, pn31 vvz n1 pp-f dt n2-vvg;
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1869
As for instance, It's said in the thrid Command; The Lord will not hold him guiltless that taketh his name in vain;
As for instance, It's said in the thrid Command; The Lord will not hold him guiltless that Takes his name in vain;
p-acp p-acp n1, pn31|vbz vvn p-acp dt ord n1; dt n1 vmb xx vvi pno31 j cst vvz po31 n1 p-acp j;
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1870
Now for any degree of this guilt, Conscience challengeth, and when that is slighted, thereupon Conscience goeth on, and maketh the threatning terrible;
Now for any degree of this guilt, Conscience Challengeth, and when that is slighted, thereupon Conscience Goes on, and makes the threatening terrible;
av p-acp d n1 pp-f d n1, n1 vvz, cc c-crq d vbz vvn, av n1 vvz a-acp, cc vv2 dt j-vvg j;
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1871
for challenges bear in convictions of sin, and convictions represent the threatnings as more terrible; and threatnings bear in the apprehensions of wrath;
for challenges bear in convictions of since, and convictions represent the threatenings as more terrible; and threatenings bear in the apprehensions of wrath;
p-acp n2 vvb p-acp n2 pp-f n1, cc n2 vvi dt n2-vvg p-acp av-dc j; cc n2-vvg vvb p-acp dt n2 pp-f n1;
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1872
and hence is the exercise of Conscience in some that wakneth, and raiseth a terrible storm in it.
and hence is the exercise of Conscience in Some that wakneth, and Raiseth a terrible storm in it.
cc av vbz dt n1 pp-f n1 p-acp d cst vvz, cc vvz dt j n1 p-acp pn31.
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1873
A 4th. Way, How Conscience giveth it's answer, and maketh it's mind known, is by an inconceivable inward calmness, peace, serenity, and tranquillity in the Soul;
A 4th. Way, How Conscience gives it's answer, and makes it's mind known, is by an inconceivable inward calmness, peace, serenity, and tranquillity in the Soul;
dt ord. n1, c-crq n1 vvz pn31|vbz n1, cc vv2 pn31|vbz n1 vvn, vbz p-acp dt j j n1, n1, n1, cc n1 p-acp dt n1;
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1874
So that when a man reflecteth on his doing of such and such a thing,
So that when a man reflecteth on his doing of such and such a thing,
av cst c-crq dt n1 vvz p-acp po31 vdg pp-f d cc d dt n1,
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1875
and comparing it with the Rule of the Word, findeth it agreeable to the same, all his terrors evanish, his mind is calmed,
and comparing it with the Rule of the Word, finds it agreeable to the same, all his terrors evanish, his mind is calmed,
cc vvg pn31 p-acp dt n1 pp-f dt n1, vvz pn31 j p-acp dt d, d po31 n2 vvi, po31 n1 vbz vvn,
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1876
and he findeth much sweet Peace, Delight and Acquiesence in the thing; this is nothing else, but Conscience giving it's answer:
and he finds much sweet Peace, Delight and Acquiesence in the thing; this is nothing Else, but Conscience giving it's answer:
cc pns31 vvz d j n1, n1 cc n1 p-acp dt n1; d vbz pix av, cc-acp n1 vvg pn31|vbz n1:
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1877
all which had great need to be carefully compared with the Word of God, and that his mind therein be very clear;
all which had great need to be carefully compared with the Word of God, and that his mind therein be very clear;
d r-crq vhd j n1 pc-acp vbi av-j vvn p-acp dt n1 pp-f np1, cc cst po31 n1 av vbi av j;
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1878
because, as there may be much bastard peace on the one hand, so there may be many groundlesse challenges on the other, which are not to be taken for the language of Conscience.
Because, as there may be much bastard peace on the one hand, so there may be many groundless challenges on the other, which Are not to be taken for the language of Conscience.
c-acp, c-acp pc-acp vmb vbi d n1 n1 p-acp dt crd n1, av pc-acp vmb vbi d j n2 p-acp dt n-jn, r-crq vbr xx pc-acp vbi vvn p-acp dt n1 pp-f n1.
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1879
As for the 3d: Question, What men are to do, that they may find out,
As for the 3d: Question, What men Are to do, that they may find out,
c-acp p-acp dt crd: vvb, q-crq n2 vbr pc-acp vdi, cst pns32 vmb vvi av,
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1880
and get a clear answer from their Conscience? or what is called for from them, to find out the answer of Conscience? We shall Answer this in these Three; 1. Something is to be done before we put our selves to the search,
and get a clear answer from their Conscience? or what is called for from them, to find out the answer of Conscience? We shall Answer this in these Three; 1. Something is to be done before we put our selves to the search,
cc vvi dt j n1 p-acp po32 n1? cc q-crq vbz vvn p-acp p-acp pno32, pc-acp vvi av dt n1 pp-f n1? pns12 vmb vvb d p-acp d crd; crd np1 vbz pc-acp vbi vdn c-acp pns12 vvb po12 n2 p-acp dt n1,
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1881
or Conscience to give it's answer ▪ 2dly. Something must accompany this Duty.
or Conscience to give it's answer ▪ 2dly. Something must accompany this Duty.
cc n1 pc-acp vvi pn31|vbz n1 ▪ av. np1 vmb vvi d n1.
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1882
3dly. Something is called for after this Duty is done. 1. We are to do something before we put Conscience to it to give it's answer.3dly. Something is called for After this Duty is done. 1. We Are to do something before we put Conscience to it to give it's answer.
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1883
And 1. It is necessary, that men be well informed of the Truth of the thing in general;
And 1. It is necessary, that men be well informed of the Truth of the thing in general;
cc crd pn31 vbz j, cst n2 vbb av vvn pp-f dt n1 pp-f dt n1 p-acp n1;
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1884
for to come blindly to Conscience is to tempt it, and make it a snare to our selves;
for to come blindly to Conscience is to tempt it, and make it a snare to our selves;
c-acp pc-acp vvi av-j p-acp n1 vbz pc-acp vvi pn31, cc vvi pn31 dt n1 p-acp po12 n2;
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1885
Therefore (I say) we should be well informed ▪ to the end that Conscience may have ground to give a clear answer;
Therefore (I say) we should be well informed ▪ to the end that Conscience may have ground to give a clear answer;
av (pns11 vvb) pns12 vmd vbi av vvn ▪ p-acp dt n1 cst n1 vmb vhi n1 pc-acp vvi dt j n1;
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1886
For our Conscience is like the Iudge, and our understanding like the Advocat, that maketh the Cause known;
For our Conscience is like the Judge, and our understanding like the Advocate, that makes the Cause known;
c-acp po12 n1 vbz av-j dt n1, cc po12 n1 av-j dt n1, cst vvz dt n1 vvn;
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1887
And if all things pro and contra, for, and against, be not proposed and discussed by the Advocat, Conscience, which is the Judge cannot give a distinct answer or verdict;
And if all things Pro and contra, for, and against, be not proposed and discussed by the Advocate, Conscience, which is the Judge cannot give a distinct answer or verdict;
cc cs d n2 fw-la cc fw-la, p-acp, cc p-acp, vbb xx vvn cc vvn p-acp dt n1, n1, r-crq vbz dt n1 vmbx vvi dt j n1 cc n1;
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1888
This is the reason why many Consciences do err, because there is not pains taken to inform them.
This is the reason why many Consciences do err, Because there is not pains taken to inform them.
d vbz dt n1 c-crq d n2 vdb vvi, c-acp pc-acp vbz xx n2 vvn pc-acp vvi pno32.
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1889
2ly. When the Judgement is informed, men should put the Conscience to it to answer;2ly. When the Judgement is informed, men should put the Conscience to it to answer;
av-j. c-crq dt n1 vbz vvn, n2 vmd vvi dt n1 p-acp pn31 pc-acp vvi;
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1890
They should not content themselves with this, that they have filled their heads with so many Arguments for such a thing,
They should not content themselves with this, that they have filled their Heads with so many Arguments for such a thing,
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1891
but should let them sink down to the Conscience, and study to know what Conscience thinketh of them;
but should let them sink down to the Conscience, and study to know what Conscience Thinketh of them;
cc-acp vmd vvi pno32 vvi a-acp p-acp dt n1, cc vvb pc-acp vvi r-crq n1 vvz pp-f pno32;
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1892
For Conscience (as we said before) is some way beyond bare Light; therefore, when we have gotten Light in a thing;
For Conscience (as we said before) is Some Way beyond bore Light; Therefore, when we have got Light in a thing;
c-acp n1 (c-acp pns12 vvd a-acp) vbz d n1 p-acp j n1; av, c-crq pns12 vhb vvn n1 p-acp dt n1;
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1893
we should not hold there, but take it aside, and communicate the matter to Conscience; As the Word is, Psal. 4. 4. Commune with your heart upon your bed;
we should not hold there, but take it aside, and communicate the matter to Conscience; As the Word is, Psalm 4. 4. Commune with your heart upon your Bed;
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1894
There is a communing with others in speaking with them, a communing with Books i• perusing them, a communing with our Inclinations and Affections,
There is a communing with Others in speaking with them, a communing with Books i• perusing them, a communing with our Inclinations and Affections,
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1895
and taking notice what they would be at; and a communing with our Light, if we be clear in the thing;
and taking notice what they would be At; and a communing with our Light, if we be clear in the thing;
cc vvg n1 r-crq pns32 vmd vbi p-acp; cc dt vvg p-acp po12 n1, cs pns12 vbb j p-acp dt n1;
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1896
But beside all these, there should be a communing with the heart, or Conscience;
But beside all these, there should be a communing with the heart, or Conscience;
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1897
which we conceive is often neglected, and men often start, and strick in with things without deliberation, thinking if they have Light for such a thing, that it is enough for making such or such a thing to be Duty:
which we conceive is often neglected, and men often start, and strick in with things without deliberation, thinking if they have Light for such a thing, that it is enough for making such or such a thing to be Duty:
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1898
It is true, ane Argument from Light may induce to the thing, yet we are neglective,
It is true, ane Argument from Light may induce to the thing, yet we Are neglective,
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1899
when we bring it not to the Conscience.
when we bring it not to the Conscience.
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1900
3ly. Men should bring things impartially to the Conscience, we should take heed that we we be not pre-occupled,3ly. Men should bring things impartially to the Conscience, we should take heed that we we be not pre-occupled,
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1901
or prejudged, lest we get ane answer according to our Idol ▪ as well as we should beware of byassing and bribing Conscience:
or prejudged, lest we get ane answer according to our Idol ▪ as well as we should beware of biasing and bribing Conscience:
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1902
If the eye be single, the whole body will be full of light, but if the eye be not single, darknesse may be had from the Conscience in stead of light:If the eye be single, the Whole body will be full of Light, but if the eye be not single, darkness may be had from the Conscience in stead of Light:
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1903
Not that in clear things, that are Duties at all times, we should be sticking and mo•e questions, which was Balaam's fault;
Not that in clear things, that Are Duties At all times, we should be sticking and mo•e questions, which was Balaam's fault;
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1904
but in things indifferent, or though lawful, yet not called for at all times, nor from us in such a station or relation;
but in things indifferent, or though lawful, yet not called for At all times, nor from us in such a station or Relation;
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1905
when the question runneth, whether the thing be lawful to us or not? or if we be called to it at this time, we should be single,
when the question Runneth, whither the thing be lawful to us or not? or if we be called to it At this time, we should be single,
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1906
and take ane answer from Conscience as God cleareth it.
and take ane answer from Conscience as God cleareth it.
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1907
4ly. We should give attention, le•d to our ear, and take good heed what Conscience •nclineth to,4ly. We should give attention, le•d to our ear, and take good heed what Conscience •nclineth to,
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1908
and saith, whither it inclineth this way or that way:
and Says, whither it Inclineth this Way or that Way:
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1909
As when we ask a Question at 〈 ◊ 〉, we use to be silent till they answer, so should it be here;
As when we ask a Question At 〈 ◊ 〉, we use to be silent till they answer, so should it be Here;
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1910
And if Conscience seem not to speak, we should wa•t on, and not be hastie; especially, we should look well that we distinguish betwixt Inclination, the Affections of Fear, Passion,
And if Conscience seem not to speak, we should wa•t on, and not be hasty; especially, we should look well that we distinguish betwixt Inclination, the Affections of fear, Passion,
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1911
and the like, and the answer of Conscience;
and the like, and the answer of Conscience;
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1912
Lest we take the one for the other, we should both take heed that it be Conscience that answereth,
Lest we take the one for the other, we should both take heed that it be Conscience that Answers,
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1913
and that we take up the meaning of Conscience, it's answer aright:
and that we take up the meaning of Conscience, it's answer aright:
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1914
in order to which there should be a quieting, and hushing of all things within the man, that there be nothing to disturb in taking up the mind of Conscience,
in order to which there should be a quieting, and hushing of all things within the man, that there be nothing to disturb in taking up the mind of Conscience,
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1915
or that may prejudge Conscience in speaking, and giving it's answer.
or that may prejudge Conscience in speaking, and giving it's answer.
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1916
5ly When Conscience hath spoken, we should put its answer to proof and tryal, and see if it be the answer of Conscience indeed;5ly When Conscience hath spoken, we should put its answer to proof and trial, and see if it be the answer of Conscience indeed;
av-j c-crq n1 vhz vvn, pns12 vmd vvi po31 n1 p-acp n1 cc n1, cc vvb cs pn31 vbb dt n1 pp-f n1 av;
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1917
We should take the answer of Conscience to the Rule of the Word, and see if it be agreeable to the same;
We should take the answer of Conscience to the Rule of the Word, and see if it be agreeable to the same;
pns12 vmd vvi dt n1 pp-f n1 p-acp dt n1 pp-f dt n1, cc vvb cs pn31 vbb j p-acp dt d;
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1918
even as we should take our Light to Conscience, that Conscience may testifie of it,
even as we should take our Light to Conscience, that Conscience may testify of it,
av c-acp pns12 vmd vvi po12 n1 p-acp n1, cst n1 vmb vvi pp-f pn31,
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1919
so when we have gotten ane answer from Conscience, we should take it back to Light,
so when we have got ane answer from Conscience, we should take it back to Light,
av c-crq pns12 vhb vvn j n1 p-acp n1, pns12 vmd vvi pn31 av p-acp n1,
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1920
and see how it agreeth with the Word;
and see how it agreeth with the Word;
cc vvb c-crq pn31 vvz p-acp dt n1;
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1921
for there is a great correspondence betwixt these two, Conscience and Light, Conscience serving to ballance Light,
for there is a great correspondence betwixt these two, Conscience and Light, Conscience serving to balance Light,
c-acp pc-acp vbz dt j n1 p-acp d crd, n1 cc n1, n1 vvg p-acp n1 n1,
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1922
and Light to confirm Conscience, which being Gods Deputy, set up in man to speak his mind, ere we can follow ought as the language of it, we should ask for his warrand;
and Light to confirm Conscience, which being God's Deputy, Set up in man to speak his mind, ere we can follow ought as the language of it, we should ask for his warrant;
cc n1 pc-acp vvi n1, r-crq vbg npg1 n1, vvb a-acp p-acp n1 pc-acp vvi po31 n1, c-acp pns12 vmb vvi pi p-acp dt n1 pp-f pn31, pns12 vmd vvi p-acp po31 vvb;
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1923
And if it produce no word for the warrand of what it saith, we should not take it for the answer of Conscience,
And if it produce no word for the warrant of what it Says, we should not take it for the answer of Conscience,
cc cs pn31 vvb dx n1 p-acp dt vvb pp-f r-crq pn31 vvz, pns12 vmd xx vvi pn31 p-acp dt n1 pp-f n1,
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1924
or at least it should be looked upon, as a mistaken answer;
or At least it should be looked upon, as a mistaken answer;
cc p-acp ds pn31 vmd vbi vvn p-acp, c-acp dt j-vvn n1;
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1925
Hence it is, that some when they get a little lightning after prayer, and do not put it to the tryal,
Hence it is, that Some when they get a little lightning After prayer, and do not put it to the trial,
av pn31 vbz, cst d c-crq pns32 vvb dt j n1 p-acp n1, cc vdb xx vvi pn31 p-acp dt n1,
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1926
and yet rest on it as ane answer of Conscience, are mistaken;
and yet rest on it as ane answer of Conscience, Are mistaken;
cc av vvb p-acp pn31 p-acp j n1 pp-f n1, vbr vvn;
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1927
Yea, this is the reason why many of Gods People, who have some access and liberty in their addresses to him, are mistaken;
Yea, this is the reason why many of God's People, who have Some access and liberty in their Addresses to him, Are mistaken;
uh, d vbz dt n1 c-crq d pp-f npg1 n1, r-crq vhb d n1 cc n1 p-acp po32 n2 p-acp pno31, vbr vvn;
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1928
for it is not access to him, nor liberty simply that warrandeth Conscience to speak, but the Word of God.
for it is not access to him, nor liberty simply that warrandeth Conscience to speak, but the Word of God.
p-acp pn31 vbz xx n1 p-acp pno31, ccx n1 av-j cst vvz n1 pc-acp vvi, cc-acp dt n1 pp-f np1.
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1929
As for the 4th. Question, How this Language of Conscience may be discerned, and distinguished,
As for the 4th. Question, How this Language of Conscience may be discerned, and distinguished,
c-acp p-acp dt ord. n1, c-crq d n1 pp-f n1 vmb vbi vvn, cc vvn,
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1930
or differenced from mens Light, Inclinations and Affections, of fear or desire, and liking to be at a thing;
or differenced from men's Light, Inclinations and Affections, of Fear or desire, and liking to be At a thing;
cc vvn p-acp ng2 n1, n2 cc n2, pp-f n1 cc n1, cc vvg pc-acp vbi p-acp dt n1;
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1931
Which will stir and make restless, as well as as the Impulse of Conscience? We Answer, 1. The answer that Conscience giveth is alwayes from the Word, if it be right;
Which will stir and make restless, as well as as the Impulse of Conscience? We Answer, 1. The answer that Conscience gives is always from the Word, if it be right;
r-crq vmb vvi cc vvi j, c-acp av c-acp p-acp dt n1 pp-f n1? pns12 vvb, crd dt n1 cst n1 vvz vbz av p-acp dt n1, cs pn31 vbb j-jn;
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1932
and upon that account, that the Word warrandeth it, it not only sayeth, that such a thing is agreeable to the Word,
and upon that account, that the Word warrandeth it, it not only Saith, that such a thing is agreeable to the Word,
cc p-acp d n1, cst dt n1 vvz pn31, pn31 xx av-j vvz, cst d dt n1 vbz j p-acp dt n1,
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1933
but presseth to it, because agreeable thereto;
but Presseth to it, Because agreeable thereto;
cc-acp vvz p-acp pn31, c-acp j av;
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1934
As for instance, to allude to that Word, (if not more) He that giveth to a disciple a cup of cold water, in the name of a disciple, shall not loss his reward;
As for instance, to allude to that Word, (if not more) He that gives to a disciple a cup of cold water, in the name of a disciple, shall not loss his reward;
c-acp p-acp n1, pc-acp vvi p-acp d n1, (cs xx av-dc) pns31 cst vvz p-acp dt n1 dt n1 pp-f j-jn n1, p-acp dt n1 pp-f dt n1, vmb xx n1 po31 n1;
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1935
We may give somewhat to a man that is a Disciple out of pity, or on some other natural,
We may give somewhat to a man that is a Disciple out of pity, or on Some other natural,
pns12 vmb vvi av p-acp dt n1 cst vbz dt n1 av pp-f n1, cc p-acp d j-jn j,
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1936
or moral Considerations and Relations, and Light will direct to that, and the natural Conscience may pousse to it;
or moral Considerations and Relations, and Light will Direct to that, and the natural Conscience may pousse to it;
cc j n2 cc n2, cc n1 vmb vvi p-acp d, cc dt j n1 vmb av-j p-acp pn31;
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1937
but to make it the answer of a good Conscience, it requireth a Re-duplication, that we give to him,
but to make it the answer of a good Conscience, it requires a Reduplication, that we give to him,
cc-acp pc-acp vvi pn31 dt n1 pp-f dt j n1, pn31 vvz dt j, cst pns12 vvb p-acp pno31,
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1938
as, or because he is a Disciple, and member of Christ;
as, or Because he is a Disciple, and member of christ;
c-acp, cc c-acp pns31 vbz dt n1, cc n1 pp-f np1;
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1939
so one may Pray, and come to Church, and have an• impulse to it, and yet not from a good Conscience, as another doth;
so one may Pray, and come to Church, and have an• impulse to it, and yet not from a good Conscience, as Another does;
av pi vmb vvi, cc vvb p-acp n1, cc vhb n1 vvi p-acp pn31, cc av xx p-acp dt j n1, c-acp j-jn vdz;
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1940
because the one cometh as in obedience to a commanded Duty, the other not, but on some other account;
Because the one comes as in Obedience to a commanded Duty, the other not, but on Some other account;
c-acp dt pi vvz c-acp p-acp n1 p-acp dt vvn n1, dt n-jn xx, cc-acp p-acp d j-jn n1;
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1941
The reason is, because Conscience presseth to obedience on that account;
The reason is, Because Conscience Presseth to Obedience on that account;
dt n1 vbz, c-acp n1 vvz p-acp n1 p-acp d n1;
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1942
but Light, Inclination, and Affection, presse to obedience on another account, as from some selfish Motive,
but Light, Inclination, and Affection, press to Obedience on Another account, as from Some selfish Motive,
cc-acp n1, n1, cc n1, vvb p-acp n1 p-acp j-jn n1, c-acp p-acp d n1 n1,
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1943
or Consideration, supposing it to be a Duty.
or Consideration, supposing it to be a Duty.
cc n1, vvg pn31 pc-acp vbi dt n1.
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1944
A 2d. way to discern it's answer, is this, Light, Inclination, and Affection put to the thing in the general only,
A 2d. Way to discern it's answer, is this, Light, Inclination, and Affection put to the thing in the general only,
dt crd. n1 pc-acp vvi pn31|vbz n1, vbz d, n1, n1, cc n1 vvn p-acp dt n1 p-acp dt n1 av-j,
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1945
but the answer of Conscience respecteth all the circumstances of the thing;
but the answer of Conscience respecteth all the Circumstances of the thing;
cc-acp dt n1 pp-f n1 vvz d dt n2 pp-f dt n1;
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1946
Conscience doth not only say, go and Pray, but Pray in this manner, to wit, with Faith, Love, Fear, Reverence and sincerity of Heart;
Conscience does not only say, go and Pray, but Pray in this manner, to wit, with Faith, Love, fear, reverence and sincerity of Heart;
n1 vdz xx av-j vvi, vvb cc vvb, cc-acp vvb p-acp d n1, pc-acp vvi, p-acp n1, n1, vvb, n1 cc n1 pp-f n1;
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1947
The reason is, because Conscience considereth the Duty, as circumstantiated in the Word, and therefore it's answer is no broader,
The reason is, Because Conscience Considereth the Duty, as circumstantiated in the Word, and Therefore it's answer is no Broader,
dt n1 vbz, c-acp n1 vvz dt n1, c-acp vvn p-acp dt n1, cc av pn31|vbz n1 vbz dx jc,
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1948
nor narrower then the Word is;
nor narrower then the Word is;
ccx jc cs dt n1 vbz;
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1949
Whereas, when a man is put to such a thing from Credit, Fear or Desire, his practice is extended no further then to such an• end;
Whereas, when a man is put to such a thing from Credit, fear or Desire, his practice is extended no further then to such an• end;
cs, c-crq dt n1 vbz vvn p-acp d dt n1 p-acp n1, n1 cc n1, po31 n1 vbz vvn av-dx av-jc cs p-acp d n1 n1;
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1950
Credit, fear of Loss, or the like, (if he have any regard to circumstances) Levelleth and Moduleth him in all the circumstances of his acting;
Credit, Fear of Loss, or the like, (if he have any regard to Circumstances) Levelleth and Moduleth him in all the Circumstances of his acting;
n1, n1 pp-f n1, cc dt j, (cs pns31 vhb d n1 p-acp n2) vvz cc vvz pno31 p-acp d dt n2 pp-f po31 n-vvg;
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1951
So as he may attain that which driveth him on to such a Duty;
So as he may attain that which drives him on to such a Duty;
av c-acp pns31 vmb vvi d r-crq vvz pno31 a-acp p-acp d dt n1;
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1952
but when Conscience putteth to Duty, that God may be obeyed, and peace in Him injoyed, it regulateth the man in all Circumstances of his Duty, in order to that end;
but when Conscience putteth to Duty, that God may be obeyed, and peace in Him enjoyed, it regulateth the man in all circumstances of his Duty, in order to that end;
cc-acp q-crq n1 vvz p-acp n1, cst np1 vmb vbi vvn, cc n1 p-acp pno31 vvd, pn31 vvz dt n1 p-acp d n2 pp-f po31 n1, p-acp n1 p-acp d n1;
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1953
And this is the reason why some are so soon, and so well satisfied with Duty, others are never throughly satisfied;
And this is the reason why Some Are so soon, and so well satisfied with Duty, Others Are never thoroughly satisfied;
cc d vbz dt n1 c-crq d vbr av av, cc av av vvn p-acp n1, n2-jn vbr av av-j vvn;
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1954
because the one goeth about Duty for the fashion, to guard against, and hold off challenges,
Because the one Goes about Duty for the fashion, to guard against, and hold off challenges,
c-acp dt pi vvz p-acp n1 p-acp dt n1, pc-acp vvi p-acp, cc vvb a-acp n2,
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1955
or for some other sinister end, and so is still driven on from such a principle, and for such ends:
or for Some other sinister end, and so is still driven on from such a principle, and for such ends:
cc p-acp d j-jn j n1, cc av vbz av vvn a-acp p-acp d dt n1, cc p-acp d n2:
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1956
But the other goeth about Duty, in obedience to God, a•d so as he may have peace in him ▪ and while any thing is wanting that may m•rr that, he is disquieted.
But the other Goes about Duty, in Obedience to God, a•d so as he may have peace in him ▪ and while any thing is wanting that may m•rr that, he is disquieted.
cc-acp dt n-jn vvz p-acp n1, p-acp n1 p-acp np1, vvd av c-acp pns31 vmb vhi n1 p-acp pno31 ▪ cc cs d n1 vbz vvg cst vmb vvi d, pns31 vbz vvn.
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1957
3ly. We may discern it from the nature of the answer, and the effects that it hath on the 〈 ◊ 〉, to whom the answer is given;3ly. We may discern it from the nature of the answer, and the effects that it hath on the 〈 ◊ 〉, to whom the answer is given;
av-j. pns12 vmb vvi pn31 p-acp dt n1 pp-f dt n1, cc dt n2 cst pn31 vhz p-acp dt 〈 sy 〉, p-acp ro-crq dt n1 vbz vvn;
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1958
Conscience being Gods Deputy, and the most divine thing in man:
Conscience being God's Deputy, and the most divine thing in man:
n1 vbg npg1 n1, cc dt av-ds j-jn n1 p-acp n1:
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1959
Even The candle of the Lord that searcheth into the 〈 ◊ 〉 and inward parts of the belly, and when acting it's part aright, the most excellent representer of God;
Even The candle of the Lord that Searches into the 〈 ◊ 〉 and inward parts of the belly, and when acting it's part aright, the most excellent representer of God;
av dt n1 pp-f dt n1 cst vvz p-acp dt 〈 sy 〉 cc j n2 pp-f dt n1, cc c-crq vvg pn31|vbz n1 av, dt av-ds j n1 pp-f np1;
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1960
if it be well observed, answereth. 1. In another manner, and with another kind of Authority Boldnesse,
if it be well observed, Answers. 1. In Another manner, and with Another kind of authority Boldness,
cs pn31 vbb av vvn, vvz. crd p-acp j-jn n1, cc p-acp j-jn n1 pp-f n1 n1,
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1961
and holy Statlinesse then bare Light, Affections or Passions do, which, though they drive more violently,
and holy Stateliness then bore Light, Affections or Passion do, which, though they drive more violently,
cc j n1 av j n1, n2 cc n2 vdb, r-crq, cs pns32 vvb av-dc av-j,
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1962
yet not with such divinness (to speak so) nor with such majestick authority.
yet not with such divinness (to speak so) nor with such majestic Authority.
av xx p-acp d n1 (pc-acp vvi av) ccx p-acp d j n1.
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1963
And therefore, 2ly. When Conscience answereth, it some way silenceth lusts ▪ and sinful passions, which confuse,
And Therefore, 2ly. When Conscience Answers, it Some Way silenceth Lustiest ▪ and sinful passion, which confuse,
cc av, av-j. c-crq n1 vvz, pn31 d n1 vvz n2 ▪ cc j n2, r-crq vvi,
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1964
and (to speak so) put a person through other, so that there is not that serenity and calmnesse, that there is in the Soul,
and (to speak so) put a person through other, so that there is not that serenity and calmness, that there is in the Soul,
cc (pc-acp vvi av) vvd dt n1 p-acp n-jn, av cst pc-acp vbz xx d n1 cc n1, cst pc-acp vbz p-acp dt n1,
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1965
when Conscience is asked at, and clearly answereth; The Light of Conscience well informed, being the Light of God, is clear, and quieteth,
when Conscience is asked At, and clearly Answers; The Light of Conscience well informed, being the Light of God, is clear, and quieteth,
c-crq n1 vbz vvn p-acp, cc av-j vvz; dt n1 pp-f n1 av vvn, vbg dt n1 pp-f np1, vbz j, cc vvz,
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1966
though often it be not so sensible to us, as our own Inclinations and Affections that agree better with us.
though often it be not so sensible to us, as our own Inclinations and Affections that agree better with us.
cs av pn31 vbb xx av j p-acp pno12, c-acp po12 d n2 cc n2 cst vvb av-jc p-acp pno12.
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1967
3ly. The answer of Conscience hath more influence on the man to humble and abase him,3ly. The answer of Conscience hath more influence on the man to humble and abase him,
av-j. dt n1 pp-f n1 vhz dc n1 p-acp dt n1 pc-acp vvi cc vvi pno31,
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1968
and to make him vile in his own eyes, because it speaketh Gods mind, it serveth to exalt God,
and to make him vile in his own eyes, Because it speaks God's mind, it serves to exalt God,
cc pc-acp vvi pno31 j p-acp po31 d n2, c-acp pn31 vvz ng1 n1, pn31 vvz pc-acp vvi np1,
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1969
and to advance the work of Mortification in himself;
and to advance the work of Mortification in himself;
cc pc-acp vvi dt n1 pp-f n1 p-acp px31;
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1970
But where this is not, and men are soon made frothy and conceity, by the answer which they get ▪ and the very first re• of it, is to puff up, and make vain;
But where this is not, and men Are soon made frothy and conceity, by the answer which they get ▪ and the very First re• of it, is to puff up, and make vain;
cc-acp c-crq d vbz xx, cc n2 vbr av vvn j cc n1, p-acp dt n1 r-crq pns32 vvb ▪ cc dt av ord n1 pp-f pn31, vbz p-acp n1 a-acp, cc vvi j;
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1971
It's sure, at best, but the answer of Light, and not the answer of Conscience, nor Gods speaking in and by it.
It's sure, At best, but the answer of Light, and not the answer of Conscience, nor God's speaking in and by it.
pn31|vbz j, p-acp js, cc-acp dt n1 pp-f n1, cc xx dt n1 pp-f n1, ccx n2 vvg p-acp cc p-acp pn31.
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1972
We shall proceed no further at this time;
We shall proceed no further At this time;
pns12 vmb vvi av-dx av-jc p-acp d n1;
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1973
That which we aim at, by all we have now said, is in a word this, to shew, that as upon the one side, ye should learn to give Conscience some Imployment,
That which we aim At, by all we have now said, is in a word this, to show, that as upon the one side, you should Learn to give Conscience Some Employment,
cst r-crq pns12 vvb p-acp, p-acp d pns12 vhb av vvn, vbz p-acp dt n1 d, pc-acp vvi, cst c-acp p-acp dt crd n1, pn22 vmd vvi pc-acp vvi n1 d n1,
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1974
and seing it can give you an• Answer, to put it to it;
and sing it can give you an• Answer, to put it to it;
cc vvg pn31 vmb vvi pn22 n1 n1, pc-acp vvi pn31 p-acp pn31;
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1975
and not to bear about you such a noble Counsellour and Adviser, without making suitable use of it;
and not to bear about you such a noble Counselor and Adviser, without making suitable use of it;
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so upon the other side, that ye may learn to know when Conscience speaketh, and what it speaketh,
so upon the other side, that you may Learn to know when Conscience speaks, and what it speaks,
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and that ye may give it obedience, when it speaketh according to the Word:
and that you may give it Obedience, when it speaks according to the Word:
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1978
In a word, the right use-making of Conscience is intermixed, and interweaved with the wholepractice of Christianity And where it is rightly observed in one thing, there will be ane honest aim to observe it in another, yea in every thing:
In a word, the right Use-making of Conscience is intermixed, and interweaved with the wholepractice of Christianity And where it is rightly observed in one thing, there will be ane honest aim to observe it in Another, yea in every thing:
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1979
And this may be another difference, betwixt the answer of Conscience, and that o• Light only, or of any other thing;
And this may be Another difference, betwixt the answer of Conscience, and that o• Light only, or of any other thing;
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viz. That the supposed answer of Conscience, or of Light in the Judgement, which is consistent with loosness, is never to be taken for the true answer of Conscience;viz. That the supposed answer of Conscience, or of Light in the Judgement, which is consistent with looseness, is never to be taken for the true answer of Conscience;
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for ▪ as we cannot keep communion with God, when we are not walking in his way,
for ▪ as we cannot keep communion with God, when we Are not walking in his Way,
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1982
so we have no warrand to expect keeping of good correspondence with our Conscience, because the language of Conscience is Gods language:
so we have no warrant to expect keeping of good correspondence with our Conscience, Because the language of Conscience is God's language:
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1983
Therefore it is the Duty of all to walk so, as they may keep a good correspondence with their Conscience;
Therefore it is the Duty of all to walk so, as they may keep a good correspondence with their Conscience;
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And it is ane evidence of a sinful incapacity to discern the language of Conscience;
And it is ane evidence of a sinful incapacity to discern the language of Conscience;
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when there is not ane constant endeavour to walk according to the strain of a good Conscience in every thing.
when there is not ane constant endeavour to walk according to the strain of a good Conscience in every thing.
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SERMON II. 1 PETER 3. 21. (Not the putting away of the filth of the flesh,
SERMON II 1 PETER 3. 21. (Not the putting away of the filth of the Flesh,
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but the answer of a good conscience.)
but the answer of a good conscience.)
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1988
AT a former occasion, we proposed this Doctrine from these Words, That the Conscience which is in men hath a way of signifying it's mind to them concerning their actions, to let them know when it is satisfied,
AT a former occasion, we proposed this Doctrine from these Words, That the Conscience which is in men hath a Way of signifying it's mind to them Concerning their actions, to let them know when it is satisfied,
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1989
and when dissatisfied, and to give them some sense of them, called, The answer of the Conscience:
and when dissatisfied, and to give them Some sense of them, called, The answer of the Conscience:
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1990
The use of the Point was. That if it be so;
The use of the Point was. That if it be so;
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1991
Men and Women should, in all their Carriage and Actions indeavour to know what sense Conscience hath of them;
Men and Women should, in all their Carriage and Actions endeavour to know what sense Conscience hath of them;
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1992
They should ask advice of Conscience, and take it's answer before they Act, in the time of their Acting,
They should ask Advice of Conscience, and take it's answer before they Act, in the time of their Acting,
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and when they have done Acting.
and when they have done Acting.
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1994
In prosecuting of this use (which is the main thing aimed at) we proposed for clearing it, 1. What this Answer is? Which is especially to be looked to, not as determining simply what is right,
In prosecuting of this use (which is the main thing aimed At) we proposed for clearing it, 1. What this Answer is? Which is especially to be looked to, not as determining simply what is right,
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1995
and what is wrong, for that is done in the Word;
and what is wrong, for that is done in the Word;
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1996
but that in things lawfull and in those Duties ▪ that (as was said) do not oblidge ad semper, or in all differences of time, we are by the Answer of Conscience to try our particular call to them, the right timing of them,
but that in things lawful and in those Duties ▪ that (as was said) do not oblige ad semper, or in all differences of time, we Are by the Answer of Conscience to try our particular call to them, the right timing of them,
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and the right maner of going about them.
and the right manner of going about them.
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1998
2dly. What way Conscience maketh it's mind known, and giveth this Answer? 3dly. What way should be taken for finding out,2dly. What Way Conscience makes it's mind known, and gives this Answer? 3dly. What Way should be taken for finding out,
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1999
and obtaining this Answer? 4thly. How it may be discerned to be the Answer of Conscience,
and obtaining this Answer? 4thly. How it may be discerned to be the Answer of Conscience,
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and not our own particular Inclination and Affection?
and not our own particular Inclination and Affection?
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There are yet two Questions remaining, for further clearing of this use, to be spoken to. 1. If even when men are desirous to know the Sense and Answer of Concience, it may not be silent,
There Are yet two Questions remaining, for further clearing of this use, to be spoken to. 1. If even when men Are desirous to know the Sense and Answer of Conscience, it may not be silent,
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and no distinct clearness attained to, whither they be called 〈 ◊ 〉 such a thing,
and no distinct clearness attained to, whither they be called 〈 ◊ 〉 such a thing,
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2003
or not, or how they are to go about it, or how it should be timed? 2dly. If Conscience may sometimes be silent,
or not, or how they Are to go about it, or how it should be timed? 2dly. If Conscience may sometime be silent,
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2004
or at least not answer so clearly, what then is to be done in that case?
or At least not answer so clearly, what then is to be done in that case?
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As for the 1. We shall Answer it in two Assertions, and then clear them.
As for the 1. We shall Answer it in two Assertions, and then clear them.
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The 1. Assertion is, That sometimes in Gods wise, holy, and soveraign Providence, and in his secret, profound and mysterious way of ordering things, it may so come to passe, that men may set themselves to enquire at Conscience,
The 1. Assertion is, That sometime in God's wise, holy, and sovereign Providence, and in his secret, profound and mysterious Way of ordering things, it may so come to pass, that men may Set themselves to inquire At Conscience,
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and yet after inquirie not find, at least for a time, so clear an Answer, as to warrand and direct them what hand to turn to.
and yet After inquiry not find, At least for a time, so clear an Answer, as to warrant and Direct them what hand to turn to.
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The 2d. Assertion is, That sometimes Conscience may speak, and answer clearly enough;
The 2d. Assertion is, That sometime Conscience may speak, and answer clearly enough;
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and yet men from some one tentation, or sinful distemper or another that they are under,
and yet men from Some one tentation, or sinful distemper or Another that they Are under,
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and from negligence, and sinful inadvertancy, in taking heed to the answer of Conscience, may think that it speaketh not clearly,
and from negligence, and sinful inadvertency, in taking heed to the answer of Conscience, may think that it speaks not clearly,
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when it doth, and thus be le•t in the dark;
when it does, and thus be le•t in the dark;
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So that Conscience is not alwayes to be blamed, as if it answered not, when we think so.
So that Conscience is not always to be blamed, as if it answered not, when we think so.
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For clearing of the 1. of these, That Conscience may be silent, or not speak so clearly, even when inquired at;
For clearing of the 1. of these, That Conscience may be silent, or not speak so clearly, even when inquired At;
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we suppose it is clear, not only from the experience of all generations, wherein Believers, (if put to speak) would declare, that they have sometimes been very desirous of Light and Clearnesse concerning their being called to this,
we suppose it is clear, not only from the experience of all generations, wherein Believers, (if put to speak) would declare, that they have sometime been very desirous of Light and Clearness Concerning their being called to this,
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or that Place, Station, or State and Condition of Life;
or that Place, Station, or State and Condition of Life;
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As also it may be, as to the way and time of performing some called for Duties,
As also it may be, as to the Way and time of performing Some called for Duties,
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and yet have not attained to clearness therein:
and yet have not attained to clearness therein:
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This one thing will both clear, and give the reason of it, viz. That Conscience being Gods Deputie, whereby his mind is made known, cannot speak, when he keepeth up himself;
This one thing will both clear, and give the reason of it, viz. That Conscience being God's Deputy, whereby his mind is made known, cannot speak, when he Keepeth up himself;
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And seing he may, and will, now and then keep up himself for a time; Conscience, during that time, may, and must be silent;
And sing he may, and will, now and then keep up himself for a time; Conscience, during that time, may, and must be silent;
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because Conscience cannot speak, but according to his order;
Because Conscience cannot speak, but according to his order;
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And there being wise and holy Reasons moving him (to speak so) to keep up his mind;
And there being wise and holy Reasons moving him (to speak so) to keep up his mind;
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and that he may, in some sense and respect, deal with others, as it's said he dealt with Saul (whom, in a great strait, he refused to give answer to, either by Dreams, or by Urim, or by Prophets ) so as not to give them clearness, by one means nor another;
and that he may, in Some sense and respect, deal with Others, as it's said he dealt with Saul (whom, in a great strait, he refused to give answer to, either by Dreams, or by Urim, or by prophets) so as not to give them clearness, by one means nor Another;
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neither from his Word, nor by their Conscience, as calling them to such or such a particular thing;
neither from his Word, nor by their Conscience, as calling them to such or such a particular thing;
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it is no marvel, that in such a case, men be in the dark, and that Conscience keep it self silent.
it is no marvel, that in such a case, men be in the dark, and that Conscience keep it self silent.
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Yet 2dly. For clearing the Matter further, ye would consider two sorts of Causes that this proceedeth from, some whereof are Culpable, and sinful on our part, procuring this as a just punishment of some former sin,
Yet 2dly. For clearing the Matter further, you would Consider two sorts of Causes that this Proceedeth from, Some whereof Are Culpable, and sinful on our part, procuring this as a just punishment of Some former since,
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or of some present evil, and sinful frame:
or of Some present evil, and sinful frame:
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other some are soveraign on Gods part, yet tending in his secret providence, to promote some designs of good to the Person, of a Believer:
other Some Are sovereign on God's part, yet tending in his secret providence, to promote Some designs of good to the Person, of a Believer:
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as to these Causes that are sinful, and culpable on our part, we shall instance them in four or five Cases.
as to these Causes that Are sinful, and culpable on our part, we shall instance them in four or five Cases.
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As, 1. When there is a sinful Ignorance in the Persons, who desire to be clear in such or such a particular;
As, 1. When there is a sinful Ignorance in the Persons, who desire to be clear in such or such a particular;
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Through that their ignorance, they are not in case, clearly ▪ and distinctly, but rather very darkly,
Through that their ignorance, they Are not in case, clearly ▪ and distinctly, but rather very darkly,
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and confusedly, to propose the matter to their Conscience, so that their Conscience cannot give them a distinct answer:
and confusedly, to propose the matter to their Conscience, so that their Conscience cannot give them a distinct answer:
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For Conscience is, (as I said before) as a Iudge, and our Light is as the Informer, and as a Judge cannot well decide in a matter,
For Conscience is, (as I said before) as a Judge, and our Light is as the Informer, and as a Judge cannot well decide in a matter,
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when the Case is confusedly proposed to him, so no more can Conscience, when it wanteth Light:
when the Case is confusedly proposed to him, so no more can Conscience, when it Wants Light:
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And hence, oftentimes persons in whom there is some zeal, and good affection, are left much in the dark,
And hence, oftentimes Persons in whom there is Some zeal, and good affection, Are left much in the dark,
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because (to speak so) they know not the Laws and Practiques, on which Conscience proceedeth;
Because (to speak so) they know not the Laws and Practices, on which Conscience Proceedeth;
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Therefore, Rom. 14. It's said of some, that their Conscience was weak, because their Light was weak and dim.
Therefore, Rom. 14. It's said of Some, that their Conscience was weak, Because their Light was weak and dim.
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A second Case is, When men, in seeking the Answer of their Conscience, do bound and limit it;
A second Case is, When men, in seeking the Answer of their Conscience, do bound and limit it;
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They either do not fairly and fully propose the Case to Conscience, or they come not to it with ane absolute submission ▪ (supposing it to be throughly informed by the Word) concerning the thing they would have clearness in;
They either do not fairly and Fully propose the Case to Conscience, or they come not to it with ane absolute submission ▪ (supposing it to be thoroughly informed by the Word) Concerning the thing they would have clearness in;
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and therefore they take the Answer in part, or but a part of the Answer, and suppose the rest, or leave it to Conscience to be determined;
and Therefore they take the Answer in part, or but a part of the Answer, and suppose the rest, or leave it to Conscience to be determined;
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as when men first resolve to do such or such a thing, and leave only the timeing of it to their Conscience;
as when men First resolve to do such or such a thing, and leave only the timing of it to their Conscience;
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Here the Conscience may be limited, and made indistinct in it's Answer, because it is prejudged and left free;
Here the Conscience may be limited, and made indistinct in it's Answer, Because it is prejudged and left free;
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It might possibly have been somewhat, not al•gether unlike this that was in the rest of the Tribes of Israel, their asking of God about the War against Benjamin, Iudges, 20. 18. Where they do not say at first, shall we go up,
It might possibly have been somewhat, not al•gether unlike this that was in the rest of the Tribes of Israel, their asking of God about the War against Benjamin, Judges, 20. 18. Where they do not say At First, shall we go up,
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or shall we for-bear? but first they say, who shall go up?
or shall we forbear? but First they say, who shall go up?
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A third Case is, When Conscience is provoked by mens former miscarriages, then it may be silent, and not answer:
A third Case is, When Conscience is provoked by men's former miscarriages, then it may be silent, and not answer:
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Now the Conscience may be provoked these •wo wayes amongst others. 1. When People use not ordinarily to consult Conscience,
Now the Conscience may be provoked these •wo ways among Others. 1. When People use not ordinarily to consult Conscience,
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but at some particular, and solemn times only, and when they are brought to some pinch, or put to a stand;
but At Some particular, and solemn times only, and when they Are brought to Some pinch, or put to a stand;
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but as for the ordinary course of their Life, they follow Inclination, or a common Light, without advising with Conscience;
but as for the ordinary course of their Life, they follow Inclination, or a Common Light, without advising with Conscience;
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In that case, when such persons come to advise with Conscience, and to seek clearnesse from it, about such a thing;
In that case, when such Persons come to Advice with Conscience, and to seek clearness from it, about such a thing;
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the Lord may say to them, as he did to his People, Iudges, 10. 19. Go and cry to the gods whom ye have chosen, go advise with them;
the Lord may say to them, as he did to his People, Judges, 10. 19. Go and cry to the God's whom you have chosen, go Advice with them;
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or as Elisha said to the King of Israel, 2 Kings, 3. 3. What have I to do with thee? get thee to the Prophets of thy father,
or as Elisha said to the King of Israel, 2 Kings, 3. 3. What have I to do with thee? get thee to the prophets of thy father,
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and to the Prophets of thy mother: and to the prophets of thy mother:
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Even so, if Conscience be passed by, and miskent by People in the ordinary course of their life, it will readily misken and slight them,
Even so, if Conscience be passed by, and miskent by People in the ordinary course of their life, it will readily misken and slight them,
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when they are in a strait, and come to seek Counsel and Clearness from it,
when they Are in a strait, and come to seek Counsel and Clearness from it,
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and will, on the matter say to them, ye followed the counsel of flesh and blood, in your ordinary walk, and course of life;
and will, on the matter say to them, you followed the counsel of Flesh and blood, in your ordinary walk, and course of life;
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therefore in this particular, I will not answer you, go and seek Clearness from them whom ye use to consult.
Therefore in this particular, I will not answer you, go and seek Clearness from them whom you use to consult.
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2dly. Conscience is provoked, when me have formerly thwarted with some clear intimations, or answers of Conscience,2dly. Conscience is provoked, when me have formerly thwarted with Some clear intimations, or answers of Conscience,
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and have some way detained the truth in unrighteousness, making, as it were, a Prisoner of it,
and have Some Way detained the truth in unrighteousness, making, as it were, a Prisoner of it,
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and setting a guard of corrupt affections about it;
and setting a guard of corrupt affections about it;
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when such come again to enquire at Conscience, what they shal do in this, or that particular, they may justly get such ane answer ▪ as is given, Prov. 1. 24. Because I called ▪ and ye refused, I stretched out my hand,
when such come again to inquire At Conscience, what they shall do in this, or that particular, they may justly get such ane answer ▪ as is given, Curae 1. 24. Because I called ▪ and you refused, I stretched out my hand,
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and no man regarded, but ye set at nought all my counsel, and would none of my reproof, I will laugh at your calamity, they shall call, but I will not answer: and no man regarded, but you Set At nought all my counsel, and would none of my reproof, I will laugh At your calamity, they shall call, but I will not answer:
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I gave you answers before, and ye thwarted with them, therefore when ye seek again, ye shall get none:
I gave you answers before, and you thwarted with them, Therefore when you seek again, you shall get none:
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And hence floweth much blindnesse, and be nummednesse of Conscience in men and women, because they put out the eyes thereof,
And hence flows much blindness, and be numbedness of Conscience in men and women, Because they put out the eyes thereof,
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and frequently repell, and beat back what it sayes, or answers;
and frequently repel, and beatrice back what it Says, or answers;
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so that it becometh cauterized, and the feeling of it weareth almost, if not altogether, away;
so that it Becometh cauterized, and the feeling of it weareth almost, if not altogether, away;
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and it speaketh very little, or none at all to them, being so much baffled, and blunted with many repulses:
and it speaks very little, or none At all to them, being so much baffled, and blunted with many repulses:
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We may add this Third way, how it is provoked, and that is, when it's askings are slighted;
We may add this Third Way, how it is provoked, and that is, when it's askings Are slighted;
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It asketh us why we do such and such a thing, and forbear such and such another? and we slight what it saith, and ly still in sin;
It asks us why we do such and such a thing, and forbear such and such Another? and we slight what it Says, and lie still in since;
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Is it not just that Conscience pay us home in our own measure, and refuse to answer us when we ask it?
Is it not just that Conscience pay us home in our own measure, and refuse to answer us when we ask it?
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A Fourth Sinful Cause on our part, of the silence of Conscience, is, When men come not singly ▪ and in a Spiritual Frame to Conscience, to seek it's answer and advice,
A Fourth Sinful Cause on our part, of the silence of Conscience, is, When men come not singly ▪ and in a Spiritual Frame to Conscience, to seek it's answer and Advice,
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but either have an• Idol s•t up before their eyes, and are almost already determined in the thing;
but either have an• Idol s•t up before their eyes, and Are almost already determined in the thing;
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or else they bring with them some one or other lust unrepented of;
or Else they bring with them Some one or other lust unrepented of;
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Hence it comes to pass, that though they think themselves submissive in that particular, and possibly may some way be so,
Hence it comes to pass, that though they think themselves submissive in that particular, and possibly may Some Way be so,
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yet not being absolutly submissive in all, Conscience keeps silent;
yet not being absolutely submissive in all, Conscience keeps silent;
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To the former, the Lord some way sayes, as he did to these men, by the Prophet Ezekiel, chap. 14. 2, 3. Son of man, these have set up their idols in their hearts,
To the former, the Lord Some Way Says, as he did to these men, by the Prophet Ezekielem, chap. 14. 2, 3. Son of man, these have Set up their Idols in their hearts,
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and put the stumbling block of their iniquity before their face; should I be inquired at all by them? When men come to seek Light,and put the stumbling block of their iniquity before their face; should I be inquired At all by them? When men come to seek Light,
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and bring their Idols with them, the Lord that speaketh by the Conscience, will some times, in that case, not suffer it to speak a word.
and bring their Idols with them, the Lord that speaks by the Conscience, will Some times, in that case, not suffer it to speak a word.
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The other is like that which we have, Psal. 66 ▪ 8. If I regard iniquity in my heart, the Lord will not hear my prayer;
The other is like that which we have, Psalm 66 ▪ 8. If I regard iniquity in my heart, the Lord will not hear my prayer;
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When men come in a profane temper and frame of Spirit to God, and are not single,
When men come in a profane temper and frame of Spirit to God, and Are not single,
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and (as I said) absolutely submissive, Conscience will not answer; For Conscience hath not one word to speak, but to them to whom God speaketh.
and (as I said) absolutely submissive, Conscience will not answer; For Conscience hath not one word to speak, but to them to whom God speaks.
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A Fifth, And last Case is, when men are driven, and stirred up to seek to know the mind of Conscience, from a corrupt ▪ or selfie principle,
A Fifth, And last Case is, when men Are driven, and stirred up to seek to know the mind of Conscience, from a corrupt ▪ or Self principle,
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and for such or such a selfy end;
and for such or such a Self end;
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As for instance, when men seek clearnesse, and resolution from their Conscience, anent such ane estate of Life, such a calling or station,
As for instance, when men seek clearness, and resolution from their Conscience, anent such ane estate of Life, such a calling or station,
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or anent the undertaking of such a journey, or voyage, and are not put to seek that clearness anent them, out of respect to the honour of God,
or anent the undertaking of such a journey, or voyage, and Are not put to seek that clearness anent them, out of respect to the honour of God,
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but from respect only, or mainly to their own interest, profite, pleasure, or credit;
but from respect only, or mainly to their own Interest, profit, pleasure, or credit;
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As it was with Balaam, Numb. 22. 10. That which did put him to ask Gods counsel, was not regard to the honour of God,
As it was with balaam, Numb. 22. 10. That which did put him to ask God's counsel, was not regard to the honour of God,
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but love to the wages of unrighteousness, as Iude calleth them: And here many fail, and make a silent Conscience, when they are seeking clearness;
but love to the wages of unrighteousness, as Iude calls them: And Here many fail, and make a silent Conscience, when they Are seeking clearness;
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Which may be known by this, that they would never ask, if it were lawful for them to take such a calling or place,
Which may be known by this, that they would never ask, if it were lawful for them to take such a calling or place,
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or to ingadge in such ane imployment, except some pleasure, preferment or gain led them to it;
or to engage in such ane employment, except Some pleasure, preferment or gain led them to it;
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And the reason why they ask the advice of Conscience in the matter, is not that they may be the more stirred up, to improve such a place, imployment or state of life for Gods honour,
And the reason why they ask the Advice of Conscience in the matter, is not that they may be the more stirred up, to improve such a place, employment or state of life for God's honour,
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but that they may with more quietnesse, freedom and confidence, follow their design, and come by their end;
but that they may with more quietness, freedom and confidence, follow their Design, and come by their end;
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neither do they intend singly (if at all) to follow the answer of Conscience,
neither do they intend singly (if At all) to follow the answer of Conscience,
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but would rather have Conscience to follow them;
but would rather have Conscience to follow them;
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as is clear in Balaam; Therefore, when the Answer cometh contrary to their Inclination, or Affection,
as is clear in balaam; Therefore, when the Answer comes contrary to their Inclination, or Affection,
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or to the selfie end, that they have before them, they will ask over again, as Balaam did;
or to the Self end, that they have before them, they will ask over again, as balaam did;
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Hence Iames sayeth, chap. 4. v. 3 ▪ and 4. Ye ask and receive not, because ye ask a miss to consume it upon your lusts:
Hence James Saith, chap. 4. v. 3 ▪ and 4. You ask and receive not, Because you ask a miss to consume it upon your Lustiest:
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As men may seek to be assisted in the performance of Duty, for the praise of men;
As men may seek to be assisted in the performance of Duty, for the praise of men;
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so they may seek to have Conscience to be on their side, to prevent a challenge from it;
so they may seek to have Conscience to be on their side, to prevent a challenge from it;
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And that they may intertain a carnally confident expectation of what they would be at:
And that they may entertain a carnally confident expectation of what they would be At:
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Thus carnally profane and wicked men have often sought advice of the Lords Prophets, as they did, Ier. 42. 1, 2. In these,
Thus carnally profane and wicked men have often sought Advice of the lords prophets, as they did, Jeremiah 42. 1, 2. In these,
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and the like cases, men may take pains to know the mind of Conscience; and yet the Lord may make it to keep silence, and not to Answer them, or, if it do;
and the like cases, men may take pains to know the mind of Conscience; and yet the Lord may make it to keep silence, and not to Answer them, or, if it do;
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to answer them according to the idol of their own heart. to answer them according to the idol of their own heart.
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2dly. Another sort of Reasons may be drawn from Gods Soveraignity, so ordering it for his own wise, and holy ends;2dly. another sort of Reasons may be drawn from God's Sovereignty, so ordering it for his own wise, and holy ends;
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to wit, for the good of his People, and his own Glory: as he afflicteth them in other things;
to wit, for the good of his People, and his own Glory: as he afflicts them in other things;
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though not without sin in them, yet not alwayes with respect to their sin; As we may see in Iobs tryal;
though not without since in them, yet not always with respect to their since; As we may see in Jobs trial;
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Even so when they are taking pains for clearness of Conscience, and to get Gods mind in such a particular, he may,
Even so when they Are taking pains for clearness of Conscience, and to get God's mind in such a particular, he may,
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and sometimes doth blast all their pains, so as they attain not to the desired clearness in it, I say in such or such a particular;
and sometime does blast all their pains, so as they attain not to the desired clearness in it, I say in such or such a particular;
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because (as was hinted before) the main bussinesse of their eternal state falleth not under these debates;
Because (as was hinted before) the main business of their Eternal state falls not under these debates;
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and this we say he doth in his Soveraignity, for these and •he like wise and holy ends.
and this we say he does in his Sovereignty, for these and •he like wise and holy ends.
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1. That he may emptie and humble his own People, That when they see they cannot win to clearness,
1. That he may empty and humble his own People, That when they see they cannot win to clearness,
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and satisfaction in a Particular of so little moment, and consequence, by making that to be so much their exercise, he may hide pride from their eyes, and lay them low before him.
and satisfaction in a Particular of so little moment, and consequence, by making that to be so much their exercise, he may hide pride from their eyes, and lay them low before him.
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2dly. As in this, he mindeth their humbling, so their upstirring; by such means, he puteth them to be more serious in seeking him;2dly. As in this, he minds their humbling, so their upstirring; by such means, he putteth them to be more serious in seeking him;
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for oftentimes, when men find things to go easily with them, they are in hazard to betake themselves unto,
for oftentimes, when men find things to go Easily with them, they Are in hazard to betake themselves unto,
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and sit down in as easie a way of Duty, and to •lack their dilligence. 3dly. He doth this for tryal;
and fit down in as easy a Way of Duty, and to •lack their diligence. 3dly. He does this for trial;
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to make discovery of the unsoundness of some, and to prove the sincerity of others;
to make discovery of the unsoundness of Some, and to prove the sincerity of Others;
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he will, by suspending Light and Clearnesse in such a particular ▪ take a proof of folks tendernesse, whither they will forbear,
he will, by suspending Light and Clearness in such a particular ▪ take a proof of folks tenderness, whither they will forbear,
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while they are unclear, or, whither they will untenderly go on;
while they Are unclear, or, whither they will untenderly go on;
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It being a main thing that maketh tryal of mens tendernesse, when God, by this means, layeth,
It being a main thing that makes trial of men's tenderness, when God, by this means, Layeth,
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as it were, a Bond and Restraint on us, and so putteth us to it, to try whither we will hold here, or proceed further;
as it were, a Bound and Restraint on us, and so putteth us to it, to try whither we will hold Here, or proceed further;
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if there be tendernesse, it will appear in such a case;
if there be tenderness, it will appear in such a case;
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This discovered Saul, 1 Sam. 28. 6, 7. When God answered him not, who went away immediately to a Witch.
This discovered Saul, 1 Sam. 28. 6, 7. When God answered him not, who went away immediately to a Witch.
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And hence it is, that many, when they cannot win to Satisfaction, or Clearness, in a lawful way, they betake themselves to the nixt shift;
And hence it is, that many, when they cannot win to Satisfaction, or Clearness, in a lawful Way, they betake themselves to the nixt shift;
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when others that are tender, will halt, and stand •ill, till God further reveal, and manifest his mind in the thing:
when Others that Are tender, will halt, and stand •ill, till God further reveal, and manifest his mind in the thing:
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As the Prophet doth, 2 Kings 4. 27. Let her alone (sa•eth he of the Shunamite to his Servant) her soul is vex'd within her,
As the Prophet does, 2 Kings 4. 27. Let her alone (sa•eth he of the Shunamite to his Servant) her soul is vexed within her,
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and the Lord hath hid it from me. 4ly. He doth this to make men prize Light more when they get it, knowing that it cometh from God;and the Lord hath hid it from me. 4ly. He does this to make men prize Light more when they get it, knowing that it comes from God;
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We are disposed to think as long as we are not much difficulted, and brought into some notable strait, that our Light floweth from a stock within our selves,
We Are disposed to think as long as we Are not much difficulted, and brought into Some notable strait, that our Light flows from a stock within our selves,
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and that we have it at command:
and that we have it At command:
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Thus, many think little, or nothing of being clear to marry such or such a Person, to take such a place,
Thus, many think little, or nothing of being clear to marry such or such a Person, to take such a place,
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or to engadge in such ane Imploy, and Station; as it may be of Magistracy, or of Ministery;
or to engage in such ane Employ, and Station; as it may be of Magistracy, or of Ministry;
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Conscience, as they think, cleareth them at the first hand;
Conscience, as they think, cleareth them At the First hand;
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but the Lord will have us to know, That to have Light and Clearnesse in any particular, especially of such moment, is a greater matter,
but the Lord will have us to know, That to have Light and Clearness in any particular, especially of such moment, is a greater matter,
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and mercy then so, and that it is a sin to flight, and undervalue it, when it is come by.
and mercy then so, and that it is a since to flight, and undervalue it, when it is come by.
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A 5th. and last end is, to draw men to more immediat dependence on himself;
A 5th. and last end is, to draw men to more immediate dependence on himself;
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that when Conscience is silent, they may come to him, and count themselves to be so much the more in his common,
that when Conscience is silent, they may come to him, and count themselves to be so much the more in his Common,
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and debt, for any Light that they shall win at; and be made to know, that Conscience is but his servant:
and debt, for any Light that they shall win At; and be made to know, that Conscience is but his servant:
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all this is clear, frow Gods way in afflicting his People, and from many instances in Scripture.
all this is clear, frow God's Way in afflicting his People, and from many instances in Scripture.
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The other Assertion that I proposed to speak a word to, was, That though it be sometimes thus, That Conscience is silent,
The other Assertion that I proposed to speak a word to, was, That though it be sometime thus, That Conscience is silent,
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and speaketh not, at least, so soon, or so clearly, when it is inquired at;
and speaks not, At least, so soon, or so clearly, when it is inquired At;
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yet it is not alwayes so, but sometimes, nay, often Conscience will speak, and answer clearly;
yet it is not always so, but sometime, nay, often Conscience will speak, and answer clearly;
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and our unclearnesse in that case, may proceed from some one tentation or other; or from our own sinful distemper;
and our unclearness in that case, may proceed from Some one tentation or other; or from our own sinful distemper;
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or from our negligence, and inadvertancy, as I shall shortly clear in some cases.
or from our negligence, and inadvertency, as I shall shortly clear in Some cases.
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1. As a sinful Ignorance in the Person who desireth it to speak, will make Conscience keep silent;
1. As a sinful Ignorance in the Person who Desires it to speak, will make Conscience keep silent;
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so there is a sinful Ignorance ▪ that may, and will make us mistake Conscience, when it answereth clearly, And this cometh to passe, when, through Ignorance we know not,
so there is a sinful Ignorance ▪ that may, and will make us mistake Conscience, when it Answers clearly, And this comes to pass, when, through Ignorance we know not,
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nor can take up, the voice of Conscience, as different from that of our Affections, or Inclinations, nor the grounds, by which Conscience doth evidence it's Answer;
nor can take up, the voice of Conscience, as different from that of our Affections, or Inclinations, nor the grounds, by which Conscience does evidence it's Answer;
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as young Samuel took Gods voice at first, for the voice of old Eli; Thus men may have an impulse,
as young Samuel took God's voice At First, for the voice of old Eli; Thus men may have an impulse,
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and some exercise of Conscience, a• out a thing; and it may be telling ▪ it's mind to them, and yet through their Ignorance,
and Some exercise of Conscience, a• out a thing; and it may be telling ▪ it's mind to them, and yet through their Ignorance,
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and Inadvertancy no• discerning, and taking up what it sayeth, their exercise may continue, and they remain in the dark, anent the particular.
and Inadvertency no• discerning, and taking up what it Saith, their exercise may continue, and they remain in the dark, anent the particular.
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A 2d. Case, wherein folks may remain unclear, or mistaken, where Conscience answereth clearly, is, when their Inclinations, or Affection ▪ swey to one side, and Conscience sweyeth to another;
A 2d. Case, wherein folks may remain unclear, or mistaken, where Conscience Answers clearly, is, when their Inclinations, or Affection ▪ swey to one side, and Conscience swayeth to Another;
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Then readily the Affections make such a noise and clamour, and Inclination and Tentation so swey,
Then readily the Affections make such a noise and clamour, and Inclination and Tentation so swey,
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and drive to the contrary, that the voice of Conscience is not taken up, yea, scarcely heard:
and drive to the contrary, that the voice of Conscience is not taken up, yea, scarcely herd:
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Even as when a Case is proposed to a Judge, and he speaketh soberly, in determining the same;
Even as when a Case is proposed to a Judge, and he speaks soberly, in determining the same;
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the unsatisfied party raiseth such a clamour and noise, that his determination is not understood, no• it may be, so much as heard;
the unsatisfied party Raiseth such a clamour and noise, that his determination is not understood, no• it may be, so much as herd;
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so it is, when men are byassed with their own Inclinations, and Affections, though Conscience speak,
so it is, when men Are biased with their own Inclinations, and Affections, though Conscience speak,
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yet these will speak out answers to convince, and perswade to the contrary;
yet these will speak out answers to convince, and persuade to the contrary;
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As it was with Balaam, who would not understand, as it were, nor take the answer which he got,
As it was with balaam, who would not understand, as it were, nor take the answer which he god,
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but went again and again for another:
but went again and again for Another:
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Or as the People of the Iews did often, when the Prophet told them clearly the mind of the Lord,
Or as the People of the Iews did often, when the Prophet told them clearly the mind of the Lord,
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yet they would needs contradict him (as we see they did, Ier. 43. 2) and say, It was not the Word of the Lord,
yet they would needs contradict him (as we see they did, Jeremiah 43. 2) and say, It was not the Word of the Lord,
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but he was set on by some other, to speak so; their Inclination and Affection being sweyed to such a side.
but he was Set on by Some other, to speak so; their Inclination and Affection being swayed to such a side.
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A third Case is, when mens own particular interest lyeth one way, and the answer of Conscience sweyeth another way;
A third Case is, when men's own particular Interest lies one Way, and the answer of Conscience swayeth Another Way;
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as suppose gain to be on this side, and Conscience speaketh Duty to be on the other;
as suppose gain to be on this side, and Conscience speaks Duty to be on the other;
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Interest will say, that such a place, calling, or station should be taken and ingadged in,
Interest will say, that such a place, calling, or station should be taken and engaged in,
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because it hath gain, and preferment with it, but Conscience sayeth, it should be forborn;
Because it hath gain, and preferment with it, but Conscience Saith, it should be forborn;
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And here Interest sustaineth the Dispute, and carieth it on toughly, and pertinaciously, against Conscience, with plausible Arguments, that side and sute well with,
And Here Interest sustaineth the Dispute, and Carrieth it on toughly, and pertinaciously, against Conscience, with plausible Arguments, that side and suit well with,
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and much please, and gratifie our flesh;
and much please, and gratify our Flesh;
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which yet might be very easily refuted, if Interest had not the great hand in proposing, and managing them;
which yet might be very Easily refuted, if Interest had not the great hand in proposing, and managing them;
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Hence the Apostle, 1 Tim. 6. 5. Speaketh of some perverse disputings of men of corrupt minds,
Hence the Apostle, 1 Tim. 6. 5. Speaketh of Some perverse disputings of men of corrupt minds,
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and destitute of the truth, who suppose gain to be godliness; and destitute of the truth, who suppose gain to be godliness;
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For when gain presenteth it self, as easie to be found, and come by in such a way, it will readily passe for godlinesse;
For when gain presents it self, as easy to be found, and come by in such a Way, it will readily pass for godliness;
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This is very dangerous, and maketh the answer of Conscience to be either mistaken, or •asten and rejected.
This is very dangerous, and makes the answer of Conscience to be either mistaken, or •asten and rejected.
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A 4th Case, more readily incident to the people of God, though it may be also in others, is,
A 4th Case, more readily incident to the people of God, though it may be also in Others, is,
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when fear and unbelief thwart Conscience, pressing to such a Duty;
when Fear and unbelief thwart Conscience, pressing to such a Duty;
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As suppose it be a Duty that hath many difficulties attending it, as hazard of Life,
As suppose it be a Duty that hath many difficulties attending it, as hazard of Life,
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or of State, of Confinment, or of Banishment;
or of State, of Confinement, or of Banishment;
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Fear and Unbellef will come in, and dispute, that such and such a thing cannot be Duty, though Conscience say the contrary;
fear and Unbelief will come in, and dispute, that such and such a thing cannot be Duty, though Conscience say the contrary;
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So it was with Achaz, Isa. 7. 12. I will not (saith he) ask, neither will I tempt the Lord;
So it was with Ahaz, Isaiah 7. 12. I will not (Says he) ask, neither will I tempt the Lord;
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In his Fear and Unbelief, he will not wait the answer of Conscience, neither •an he abide to take Gods Word and Direction;
In his fear and Unbelief, he will not wait the answer of Conscience, neither •an he abide to take God's Word and Direction;
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But this did not only prevail with wicked, never do-well Achaz, but it was in a measure in eminently godly Moses, Exod. 6. 12. Who, in his Fear and Unbelief disputeth against Gods clear call,
But this did not only prevail with wicked, never do-well Ahaz, but it was in a measure in eminently godly Moses, Exod 6. 12. Who, in his fear and Unbelief disputeth against God's clear call,
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and sayeth, Will Pharaoh hear me? As also, in Ieremiah, Who chap. 1. v. 6. alleadgeth against Gods clear call, that he was but a child;
and Saith, Will Pharaoh hear me? As also, in Jeremiah, Who chap. 1. v. 6. allegeth against God's clear call, that he was but a child;
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And the like of such excuses, and shifts as these being made to Gods own calls,
And the like of such excuses, and shifts as these being made to God's own calls,
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and answers, much more may they be made to the answers of Conscience: And so much for the first Question.
and answers, much more may they be made to the answers of Conscience: And so much for the First Question.
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The 2d. Question is, Seing Conscience may be silent, or though it answer, may not be taken up,
The 2d. Question is, Sing Conscience may be silent, or though it answer, may not be taken up,
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nor understood, what is to be done in this, and the like Cases? Answer, 1. We should aim to know,
nor understood, what is to be done in this, and the like Cases? Answer, 1. We should aim to know,
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if our unclearnesse in such a particular, proceed from the silence of Conscience, or from some Tentation,
if our unclearness in such a particular, proceed from the silence of Conscience, or from Some Tentation,
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or distemper of Spirit in us? 2dly. Whither it flow from a sinful Cause on our part,
or distemper of Spirit in us? 2dly. Whither it flow from a sinful Cause on our part,
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or from Gods Soveraignity? 3dly. We should learn how to apply our selves aright, to take up these causes.
or from God's Sovereignty? 3dly. We should Learn how to apply our selves aright, to take up these Causes.
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4thly. What it is that we should do, when none of these are discerned? 5thly. What it is that we should do,4thly. What it is that we should do, when none of these Are discerned? 5thly. What it is that we should do,
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if our unclearnesse and darknesse continue? or what general grounds may warrand us in our choice? or,
if our unclearness and darkness continue? or what general grounds may warrant us in our choice? or,
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how we ought to make use of these general grounds, when we cannot take up Particulars?
how we ought to make use of these general grounds, when we cannot take up Particulars?
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For the 1. Direction in such a Case, we say, when men have unclearnesse, they should inquire, 〈 ◊ 〉 it be ane unclearnesse from a silence in the Conscience,
For the 1. Direction in such a Case, we say, when men have unclearness, they should inquire, 〈 ◊ 〉 it be ane unclearness from a silence in the Conscience,
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or from a Tentation, or Distemper in themselves; And if this once be known, the Cause is in a manner win;
or from a Tentation, or Distemper in themselves; And if this once be known, the Cause is in a manner win;
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for, if it be known to be a Tentation, or a sinful Distemper, it is not to be stood on,
for, if it be known to be a Tentation, or a sinful Distemper, it is not to be stood on,
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though what we are called to, thwart our own Inclination, and Affection, and speak out matter of Fear and Hazard;
though what we Are called to, thwart our own Inclination, and Affection, and speak out matter of fear and Hazard;
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As we see in the Case of Moses, and Ieremiah; when God maketh the man to put his hand into his bosome,
As we see in the Case of Moses, and Jeremiah; when God makes the man to put his hand into his bosom,
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as it were, (as if the result were to be had there,) that cleareth him, and he yeeldeth;
as it were, (as if the result were to be had there,) that cleareth him, and he yields;
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And if it flow not from any Tentation, or Distemper, we should look forward, and inquire from what Cause it cometh.
And if it flow not from any Tentation, or Distemper, we should look forward, and inquire from what Cause it comes.
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But it may be Asked here ▪ How shall People know whither their unclearnesse doth proceed from a sinful Distemper in themselves ▪ or from the silence of Conscience, not speaking at all? Answer, To find out this, will be a piece of Christian exerc•e ▪ and will need much humility,
But it may be Asked Here ▪ How shall People know whither their unclearness does proceed from a sinful Distemper in themselves ▪ or from the silence of Conscience, not speaking At all? Answer, To find out this, will be a piece of Christian exerc•e ▪ and will need much humility,
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and self-denial an heavenly frame, and much serious Prayer to God;
and self-denial an heavenly frame, and much serious Prayer to God;
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And thoug• 〈 ◊ 〉 be difficult to condescend on particular Rules in 〈 ◊ 〉 Cases,
And thoug• 〈 ◊ 〉 be difficult to condescend on particular Rules in 〈 ◊ 〉 Cases,
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yet we shall give some general considerations, that will help how to find it out;
yet we shall give Some general considerations, that will help how to find it out;
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And 1. See i• ye be indifferent in the thing, (if it be so in it's own nature) for if it be a Tentation,
And 1. See i• you be indifferent in the thing, (if it be so in it's own nature) for if it be a Tentation,
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or sinful Distemper that prevaileth, ye will not be indifferent, but fixed, resolute, and peremptory; Inclination, Affection or Interest will swey you, to one side and hold you there;
or sinful Distemper that prevails, you will not be indifferent, but fixed, resolute, and peremptory; Inclination, Affection or Interest will swey you, to one side and hold you there;
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And therefore your great work should be, to see if ye be single, and unbyassed; And for this end consider, 1. If ye had your choice what it would be;
And Therefore your great work should be, to see if you be single, and unbiased; And for this end Consider, 1. If you had your choice what it would be;
cc av po22 j n1 vmd vbi, pc-acp vvi cs pn22 vbb j, cc vvd; cc p-acp d n1 vvi, crd cs pn22 vhd po22 n1 r-crq pn31 vmd vbi;
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And if the heart confidently adventure to make the choice, and if ye be inclined more to the one side then to the other;
And if the heart confidently adventure to make the choice, and if you be inclined more to the one side then to the other;
cc cs dt n1 av-j vvi pc-acp vvi dt n1, cc cs pn22 vbb vvn av-dc p-acp dt crd n1 av p-acp dt j-jn;
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it's presumption to say, that ye are indifferent in the thing.
it's presumption to say, that you Are indifferent in the thing.
pn31|vbz n1 pc-acp vvi, cst pn22 vbr j p-acp dt n1.
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2dly. When you go to Prayer, see that there be not one side that ye incline to, more then another;2dly. When you go to Prayer, see that there be not one side that you incline to, more then Another;
av. c-crq pn22 vvb p-acp n1, vvb cst a-acp vbb xx crd n1 cst pn22 vvb p-acp, av-dc cs j-jn;
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and that ye sl•p not insensibly into a Petition, or Desire ▪ that your Light may incline you this way;
and that you sl•p not insensibly into a Petition, or Desire ▪ that your Light may incline you this Way;
cc cst pn22 vvb xx av-j p-acp dt vvb, cc vvi ▪ cst po22 n1 vmb vvi pn22 d n1;
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Somewhat of this seems to have been in that Desire, or Petition which Abraham hath, Gen. 17. 18. O that Ishmael might live before thee;
Somewhat of this seems to have been in that Desire, or Petition which Abraham hath, Gen. 17. 18. Oh that Ishmael might live before thee;
av pp-f d vvz pc-acp vhi vbn p-acp d n1, cc vvb r-crq np1 vhz, np1 crd crd uh cst np1 vmd vvi p-acp pno21;
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As suppose ye were to pray for a way of living, yet it is readily, O! that this were the way of living, calling,
As suppose you were to pray for a Way of living, yet it is readily, OH! that this were the Way of living, calling,
p-acp vvi pn22 vbdr pc-acp vvi p-acp dt n1 pp-f vvg, av pn31 vbz av-j, uh cst d vbdr dt n1 pp-f vvg, vvg,
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or station, rather then another ▪ 3dly. When there are some hopes that 〈 ◊ 〉 may be one thing rather then another,
or station, rather then Another ▪ 3dly. When there Are Some hope's that 〈 ◊ 〉 may be one thing rather then Another,
cc n1, av-c cs j-jn ▪ av. c-crq pc-acp vbr d n2 cst 〈 sy 〉 vmb vbi crd n1 av-c cs n-jn,
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or when providence bindeth you up more from the one then the other, •ee how ye are affected with joy or grief,
or when providence binds you up more from the one then the other, •ee how you Are affected with joy or grief,
cc c-crq n1 vvz pn22 a-acp av-dc p-acp dt crd av dt n-jn, vvb c-crq pn22 vbr vvn p-acp n1 cc n1,
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if ye be much delighted, when one of the things seemeth hopeful, and much grieved,
if you be much delighted, when one of the things seems hopeful, and much grieved,
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when it seemeth to be marred, and crushed, that telleth, that ye are not suitably submissive, and indifferent in the thing:
when it seems to be marred, and crushed, that Telleth, that you Are not suitably submissive, and indifferent in the thing:
c-crq pn31 vvz pc-acp vbi vvn, cc vvn, cst vvz, cst pn22 vbr xx av-j j, cc j p-acp dt n1:
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As suppose a Husband, or Wife, or Child, or other near or dear Relation, who is near to death, that ye pray for,
As suppose a Husband, or Wife, or Child, or other near or dear Relation, who is near to death, that you pray for,
p-acp vvi dt n1, cc n1, cc n1, cc j-jn j cc j-jn n1, r-crq vbz av-j p-acp n1, cst pn22 vvb p-acp,
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and think that ye have attained to submission in the matter;
and think that you have attained to submission in the matter;
cc vvb cst pn22 vhb vvn p-acp n1 p-acp dt n1;
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but if there be a little reviving ▪ and that doth much •ickle, and lift you up:
but if there be a little reviving ▪ and that does much •ickle, and lift you up:
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It sayeth, the submission hath not been so found and absolute:
It Saith, the submission hath not been so found and absolute:
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So upon the other hand, when the Husband, Wife, Child, or other dear Relation draweth near death, and all hope• are gone;
So upon the other hand, when the Husband, Wife, Child, or other dear Relation draws near death, and all hope• Are gone;
av p-acp dt j-jn n1, c-crq dt n1, n1, n1, cc n-jn j-jn n1 vvz j n1, cc d n1 vbr vvn;
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and that layeth on an over-charg• •eight, it giveth the same verdict of your submission, as •efore:
and that Layeth on an over-charg• •eight, it gives the same verdict of your submission, as •efore:
cc d vvz p-acp dt j n1, pn31 vvz dt d n1 pp-f po22 n1, c-acp av:
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Or suppone that God offereth to a man, a way of doing good to the Church,
Or suppone that God Offereth to a man, a Way of doing good to the Church,
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and it comes to be much blasted;
and it comes to be much blasted;
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and the door is more opened to some others of the party, that is on the other fide of the difference amongst honest men, who both designed the advancing of the great Work of the Gospel;
and the door is more opened to Some Others of the party, that is on the other fide of the difference among honest men, who both designed the advancing of the great Work of the Gospel;
cc dt n1 vbz av-dc vvn p-acp d n2-jn pp-f dt n1, cst vbz p-acp dt j-jn fw-la pp-f dt n1 p-acp j n2, r-crq av-d vvd dt vvg pp-f dt j n1 pp-f dt n1;
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Fo• the thriving whereof, ye pray by what ever of the sides, or parties;
Fo• the thriving whereof, you pray by what ever of the sides, or parties;
n1 dt vvg c-crq, pn22 vvb p-acp r-crq av pp-f dt n2, cc n2;
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Yet I say, when the one side hath a wider door in Providence opened then the other, that grieves, and some way fre•s you;
Yet I say, when the one side hath a wider door in Providence opened then the other, that grieves, and Some Way fre•s you;
av pns11 vvb, c-crq dt crd n1 vhz dt jc n1 p-acp n1 vvd av dt n-jn, cst vvz, cc d n1 vvz pn22;
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It telleth that you are not so indifferent and submissive, as to the successe of the Work, by either of the sides, as ye suppose;
It Telleth that you Are not so indifferent and submissive, as to the success of the Work, by either of the sides, as you suppose;
pn31 vvz cst pn22 vbr xx av j cc j, c-acp p-acp dt n1 pp-f dt n1, p-acp d pp-f dt n2, c-acp pn22 vvb;
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For, when it cometh to the Decision, there is a loathnesse to take the answer, that thwarts the Inclination and Affection.
For, when it comes to the Decision, there is a loathness to take the answer, that thwarts the Inclination and Affection.
c-acp, c-crq pn31 vvz p-acp dt n1, pc-acp vbz dt n1 pc-acp vvi dt n1, cst vvz dt n1 cc n1.
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4ly: When doing, and forbearing compete together, so that ye are difficulted in your choice, consider which of the two, Carnal Reason,4ly: When doing, and forbearing compete together, so that you Are difficulted in your choice, Consider which of the two, Carnal Reason,
av-j: c-crq vdg, cc n-vvg fw-it av, av cst pn22 vbr j-vvn p-acp po22 n1, vvb r-crq pp-f dt crd, j n1,
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and the Grounds that it goeth on, sweys you most to;
and the Grounds that it Goes on, sweys you most to;
cc dt n2 cst pn31 vvz a-acp, vvz pn22 av-ds p-acp;
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As suppone the Case be, whether to take such a Place, or to follow such a Calling,
As suppone the Case be, whither to take such a Place, or to follow such a Calling,
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or Course, that hath much Profit, or Preferment attending it, or to forbear;
or Course, that hath much Profit, or Preferment attending it, or to forbear;
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if ye inquire at Conscience (which should determine you) and yet still remain unclear,
if you inquire At Conscience (which should determine you) and yet still remain unclear,
cs pn22 vvb p-acp n1 (r-crq vmd vvi pn22) cc av av vvi j,
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if these Grounds swey you, that would swey a meerly natural man, it is to be suspected:
if these Grounds swey you, that would swey a merely natural man, it is to be suspected:
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Therefore, though in some Cases, God may call a man to such a thing, to such a Place or Station,
Therefore, though in Some Cases, God may call a man to such a thing, to such a Place or Station,
av, cs p-acp d n2, np1 vmb vvi dt n1 p-acp d dt n1, p-acp d dt n1 cc n1,
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yet he should search well, and see that •e be clear in his call to it in particular,
yet he should search well, and see that •e be clear in his call to it in particular,
av pns31 vmd vvi av, cc vvi d n1 vbi j p-acp po31 n1 p-acp pn31 p-acp j,
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because there is something here of a self-interest, that will be very ready to cast the Ballance.
Because there is something Here of a self-interest, that will be very ready to cast the Balance.
c-acp pc-acp vbz pi av pp-f dt n1, cst vmb vbi av j pc-acp vvi dt n1.
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5ly. Consider, and compare your own Inclination, with the advice of others in the thing,5ly. Consider, and compare your own Inclination, with the Advice of Others in the thing,
av-j. vvb, cc vvb po22 d n1, p-acp dt n1 pp-f n2-jn p-acp dt n1,
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when it may be ye get divers advices anent it, and none of the different advisers offer Reasons for their advice,
when it may be you get diverse advices anent it, and none of the different advisers offer Reasons for their Advice,
c-crq pn31 vmb vbi pn22 vvb j n2 p-acp pn31, cc pix pp-f dt j n2 vvb n2 p-acp po32 n1,
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or, if they do when the Reasons of such as comply not with your own Inclination ▪ are not so narrowly examined,
or, if they do when the Reasons of such as comply not with your own Inclination ▪ Are not so narrowly examined,
cc, cs pns32 vdb c-crq dt n2 pp-f d c-acp vvi xx p-acp po22 d n1 ▪ vbr xx av av-j vvn,
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and the reasons of the other, that seem to be more complyant with your Inclination, are listned to ▪ in that Case, what your Inclination sideth with, will easily tell you,
and the Reasons of the other, that seem to be more compliant with your Inclination, Are listened to ▪ in that Case, what your Inclination sideth with, will Easily tell you,
cc dt n2 pp-f dt n-jn, cst vvb pc-acp vbi av-dc j p-acp po22 n1, vbr vvd p-acp ▪ p-acp d n1, r-crq po22 n1 vvz p-acp, vmb av-j vvi pn22,
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if ye be indifferent, and have indeed attained to submission in the thing, or, if ye be led by a sin•ul di•emper:
if you be indifferent, and have indeed attained to submission in the thing, or, if you be led by a sin•ul di•emper:
cs pn22 vbb j, cc vhb av vvn p-acp n1 p-acp dt n1, cc, cs pn22 vbb vvn p-acp dt j n1:
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Hence it is, that when some persons seek after clearnesse, in such or such a thing, they will not readily advise with such as they know,
Hence it is, that when Some Persons seek After clearness, in such or such a thing, they will not readily Advice with such as they know,
av pn31 vbz, cst c-crq d n2 vvb p-acp n1, p-acp d cc d dt n1, pns32 vmb xx av-j vvi p-acp d c-acp pns32 vvb,
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or apprehend do, or may differ from them, or that will probably •hwart them in the thing;
or apprehend do, or may differ from them, or that will probably •hwart them in the thing;
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but with others, who, they know, will 〈 ◊ 〉 ▪ and 〈 ◊ 〉 satisfie them:
but with Others, who, they know, will 〈 ◊ 〉 ▪ and 〈 ◊ 〉 satisfy them:
cc-acp p-acp n2-jn, r-crq, pns32 vvb, vmb 〈 sy 〉 ▪ cc 〈 sy 〉 vvi pno32:
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Where these, or some of these, are found after search to meet together, there is ground to suspect, that though Conscience hath spoken clea•,
Where these, or Some of these, Are found After search to meet together, there is ground to suspect, that though Conscience hath spoken clea•,
c-crq d, cc d pp-f d, vbr vvn p-acp n1 pc-acp vvi av, pc-acp vbz n1 pc-acp vvi, cst cs n1 vhz vvn n1,
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yet men have smothered, or slighted to notice the answer of Conscience. 2dly. We may add some 〈 ◊ 〉 Directions;
yet men have smothered, or slighted to notice the answer of Conscience. 2dly. We may add Some 〈 ◊ 〉 Directions;
av n2 vhb vvn, cc vvn p-acp n1 dt n1 pp-f n1. av-j. pns12 vmb vvi d 〈 sy 〉 n2;
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as First, Because our own 〈 ◊ 〉 singlenesse usually maketh us d•k, and doubtful,
as First, Because our own 〈 ◊ 〉 singleness usually makes us d•k, and doubtful,
c-acp ord, p-acp po12 d 〈 sy 〉 n1 av-j vvz pno12 vvi, cc j,
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therefore these who would have a good Conscience ▪ •nd be in capacity to take up the Answer of it, should keep their eye 〈 ◊ 〉,
Therefore these who would have a good Conscience ▪ •nd be in capacity to take up the Answer of it, should keep their eye 〈 ◊ 〉,
av d r-crq vmd vhi dt j n1 ▪ av vbi p-acp n1 pc-acp vvi a-acp dt n1 pp-f pn31, vmd vvi po32 n1 〈 sy 〉,
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for if the e•e be single, the whole body 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 of light ▪ bu• i• m•n in their 〈 ◊ 〉 〈 ◊ 〉 any way unsul 〈 ◊ 〉 byasled, they will readily mistake ▪ the Answer of Conscience.
for if the e•e be single, the Whole body 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 of Light ▪ bu• i• m•n in their 〈 ◊ 〉 〈 ◊ 〉 any Way unsul 〈 ◊ 〉 byasled, they will readily mistake ▪ the Answer of Conscience.
c-acp cs dt n1 vbb j, dt j-jn n1 〈 sy 〉 〈 sy 〉 〈 sy 〉 pp-f n1 ▪ n1 n1 vvn p-acp po32 〈 sy 〉 〈 sy 〉 dg n1 n1 〈 sy 〉 vvd, pns32 vmb av-j vvi ▪ dt n1 pp-f n1.
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2dly. We would consider what others think ▪ who will probably be more impartial in our case,2dly. We would Consider what Others think ▪ who will probably be more impartial in our case,
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then our selves because, not being in our circumstances ▪ they have not the particular interest to swey them that we have.
then our selves Because, not being in our Circumstances ▪ they have not the particular Interest to swey them that we have.
cs po12 n2 c-acp, xx vbg p-acp po12 n2 ▪ pns32 vhb xx dt j n1 p-acp j pno32 cst pns12 vhb.
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3dly. consider, wha• we would sa• to another in such a case ▪ to whom the Tentation cometh not •o ne•t as it doth to us, who are particularly 〈 ◊ 〉 •n 〈 ◊ 〉 thing;3dly. Consider, wha• we would sa• to Another in such a case ▪ to whom the Tentation comes not •o ne•t as it does to us, who Are particularly 〈 ◊ 〉 •n 〈 ◊ 〉 thing;
av. vvb, n1 pns12 vmd n1 p-acp j-jn p-acp d dt n1 ▪ pc-acp ro-crq dt n1 vvz xx av j c-acp pn31 vdz p-acp pno12, r-crq vbr av-jn 〈 sy 〉 vbdp 〈 sy 〉 n1;
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Y•a ▪ consider what we would have thought of the thing before it came to our own do•r,
Y•a ▪ Consider what we would have Thought of the thing before it Come to our own do•r,
uh ▪ vvb r-crq pns12 vmd vhi vvn pp-f dt n1 p-acp pn31 vvd p-acp po12 d n1,
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and we to be exercised about i•.
and we to be exercised about i•.
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But 4tly. Consider especially ▪ and •ry the rise of our pu•se, and exerci• about the •ing ▪ whit•er it be ze• to the honour of God.
But 4tly. Consider especially ▪ and •ry the rise of our pu•se, and exerci• about the •ing ▪ whit•er it be ze• to the honour of God.
p-acp av-j. vvb av-j ▪ cc vvi dt n1 pp-f po12 n1, cc n1 p-acp dt n1 ▪ vvb pn31 vbb n1 p-acp dt n1 pp-f np1.
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that pu•teth •s to consult Conscience 〈 ◊ 〉, or because such a thing is now come in our way,
that pu•teth •s to consult Conscience 〈 ◊ 〉, or Because such a thing is now come in our Way,
cst vvz n2 pc-acp vvi n1 〈 sy 〉, cc c-acp d dt n1 vbz av vvn p-acp po12 n1,
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and seems to be waited with such and such external advantages, or to comply much with our humour and inclination;
and seems to be waited with such and such external advantages, or to comply much with our humour and inclination;
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For, when Gods honour putteth us not to ask the Answer, we may suspect, that it is not that which determineth us:
For, when God's honour putteth us not to ask the Answer, we may suspect, that it is not that which determineth us:
c-acp, c-crq npg1 n1 vvz pno12 xx pc-acp vvi dt n1, pns12 vmb vvi, cst pn31 vbz xx d r-crq vvz pno12:
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We would readily never seek Light in such a matter, if it came not thus to our door,
We would readily never seek Light in such a matter, if it Come not thus to our door,
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and if it were not in our offer;
and if it were not in our offer;
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and others will make no such a do, or businesse, for Light in it, because they are very clear to let it alone:
and Others will make no such a do, or business, for Light in it, Because they Are very clear to let it alone:
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This much for the First Direction, what to do when Conscience is silent, or, it's Answer is not taken up, or mistaken;
This much for the First Direction, what to do when Conscience is silent, or, it's Answer is not taken up, or mistaken;
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Men should impartially search, and see, that they have not some way determined, and decided the matter before ha•d within themselves, to the thwar•ing,
Men should impartially search, and see, that they have not Some Way determined, and decided the matter before ha•d within themselves, to the thwar•ing,
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or smothering the Answer of Conscience;
or smothering the Answer of Conscience;
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And that their Inclination, or Affection, or some one or other selfie aim ▪ or Interest, swey and byasse them not,
And that their Inclination, or Affection, or Some one or other Self aim ▪ or Interest, swey and bias them not,
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but that the matter be left betwixt God and their Conscience singly, and that they be waiting on him for clearnesse, in a humble submissive and self-denyed way.
but that the matter be left betwixt God and their Conscience singly, and that they be waiting on him for clearness, in a humble submissive and self-denied Way.
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SERMON III. 1 PETER 3. 21. (Not the putting away of the 〈 ◊ 〉 of the flesh,
SERMON III. 1 PETER 3. 21. (Not the putting away of the 〈 ◊ 〉 of the Flesh,
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but the answer of a good Conscience towards God.)
but the answer of a good Conscience towards God.)
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BY counsel every purpose is established, and •e that •neth to council is wise, sayeth Solomo• ▪ There are two great Counsellers that God hath given to all them that live within the visible Church, To wit, His Word without us, and ou• conscience within us; That by them, we may be helped clearly to know 〈 ◊ 〉 is pleasing to him, and profitable to our selves;
BY counsel every purpose is established, and •e that •neth to council is wise, Saith Solomo• ▪ There Are two great Counsellers that God hath given to all them that live within the visible Church, To wit, His Word without us, and ou• conscience within us; That by them, we may be helped clearly to know 〈 ◊ 〉 is pleasing to him, and profitable to our selves;
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concerning which councellours we may not only safely, but with highest assurance, say, that they are happy, who hearken to their Advice and Council.
Concerning which counsellors we may not only safely, but with highest assurance, say, that they Are happy, who harken to their advice and Council.
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That which we have have been speaking of from this v. Is the right way of discerning the Advice and Counsel which the Conscience gives, That so we may be the more able clearly and distinctly to follow it.
That which we have have been speaking of from this v. Is the right Way of discerning the advice and Counsel which the Conscience gives, That so we may be the more able clearly and distinctly to follow it.
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And in prosecution of this, ye may remember, we came to answer that Case, or Question, what men are called to,
And in prosecution of this, you may Remember, we Come to answer that Case, or Question, what men Are called to,
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or what maybe their duty, when, after some pains taken to know Consciences, Advice and Counsel, they do not discern,
or what maybe their duty, when, After Some pains taken to know Consciences, advice and Counsel, they do not discern,
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and take it up? Seing experience tells us, that sometimes there may be Darknesse, even when men would have Light;
and take it up? Sing experience tells us, that sometime there may be Darkness, even when men would have Light;
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In Answering of this, we gave you this Direction, in the first place, after the premitting of some things, for clearing of it;
In Answering of this, we gave you this Direction, in the First place, After the premitting of Some things, for clearing of it;
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That such as are thus in the Dark, would once put themselves to it, to try whither their Darkness proceed indeed from Conscience,
That such as Are thus in the Dark, would once put themselves to it, to try whither their Darkness proceed indeed from Conscience,
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or from some Distemper, and Tentation within, letting, and hindring them from taking up that which Conscience sayes;
or from Some Distemper, and Tentation within, letting, and hindering them from taking up that which Conscience Says;
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till once this be clear, men cannot make great progresse, for if they should studie to have Conscience speaking,
till once this be clear, men cannot make great progress, for if they should study to have Conscience speaking,
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and yet have their own ears stopped, this seems to be but lost labour; There is some other thing called for, that once they may be in a quiet,
and yet have their own ears stopped, this seems to be but lost labour; There is Some other thing called for, that once they may be in a quiet,
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and composed Frame, to hear what Conscience sayes to them.
and composed Frame, to hear what Conscience Says to them.
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A ad. Direction, for Answer to it, is, When men cannot discern any Temptation, or Distemper in themselves,
A ad. Direction, for Answer to it, is, When men cannot discern any Temptation, or Distemper in themselves,
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but that they are content to hear what Conscience would say to them, and yet cannot take it up,
but that they Are content to hear what Conscience would say to them, and yet cannot take it up,
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then they would set themselves to try whither that silence proceeds from some sinful Cause in themselves, justly procuring that silence of Conscience,
then they would Set themselves to try whither that silence proceeds from Some sinful Cause in themselves, justly procuring that silence of Conscience,
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as a punishment to them, or from some Soveraign Cause in God, ordering that silence to try them,
as a punishment to them, or from Some Sovereign Cause in God, ordering that silence to try them,
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and to humble them, and that they may, by being keeped a while in the mist, more singly give proof of their dependency on him:
and to humble them, and that they may, by being keeped a while in the missed, more singly give proof of their dependency on him:
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For, as in other affictions so in this, sometimes God will exercise his Soveraignity, and if it be once known to be for tryal, the thing that we are called to, is sweetly silent submission to God,
For, as in other Afflictions so in this, sometime God will exercise his Sovereignty, and if it be once known to be for trial, the thing that we Are called to, is sweetly silent submission to God,
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and allowing him so to dispose of us as he pleases;
and allowing him so to dispose of us as he Pleases;
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As that Word, Isa. 50. v. 10. holds forth, He that walks in darkness, and sees no light, let him in that Case, stay himself on the Lord;
As that Word, Isaiah 50. v. 10. holds forth, He that walks in darkness, and sees no Light, let him in that Case, stay himself on the Lord;
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He may be keeped quiet, and from thwarting with God, if he can take up that to be his design;
He may be keeped quiet, and from thwarting with God, if he can take up that to be his Design;
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But if some sinful Cause hes procured this, Men are put to it, as they would not ly under any effects of Gods anger, to be dealing with him, to have that cause, that hes brought it on removed, that in due time, this sad effect of it may be removed also.
But if Some sinful Cause hes procured this, Men Are put to it, as they would not lie under any effects of God's anger, to be dealing with him, to have that cause, that hes brought it on removed, that in due time, this sad Effect of it may be removed also.
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It is true, that as in other Cases, so in this, it is not Ordinary nor Common for God to afflict His People with Darknesse, without some sinful Cause;
It is true, that as in other Cases, so in this, it is not Ordinary nor Common for God to afflict His People with Darkness, without Some sinful Cause;
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And we may easily know, that among men, who have corruption in them, there is no tryal that comes on them,
And we may Easily know, that among men, who have corruption in them, there is no trial that comes on them,
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but there is some cause in themselves, that may procure it, and so may keep them in the dark if God should narrowly mark it:
but there is Some cause in themselves, that may procure it, and so may keep them in the dark if God should narrowly mark it:
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And hence we may gather, that it is very difficult to discern rightly, by clear evidence the one of these from the other;
And hence we may gather, that it is very difficult to discern rightly, by clear evidence the one of these from the other;
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Yet we think in every case it is not absolutly necessary, for godly persons to conclude a designed controversie for sin,
Yet we think in every case it is not absolutely necessary, for godly Persons to conclude a designed controversy for since,
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though they can never go wrong to take with sin, albeit yet they would not alwayes bind it on God,
though they can never go wrong to take with since, albeit yet they would not always bind it on God,
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as if he were quarrelling for it, though he might very justly do so.
as if he were quarreling for it, though he might very justly do so.
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Therefore we shall offer Four Differences, and then qualifie them, and give some Directions, how to walk in every one of these Cases.
Therefore we shall offer Four Differences, and then qualify them, and give Some Directions, how to walk in every one of these Cases.
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First, Then, We conceive, when the silence of Conscience, and Gods refusing to intimate his mind by it, proceeds from a sinful cause procuring it, in a Person, it will readily look more horrible like;First, Then, We conceive, when the silence of Conscience, and God's refusing to intimate his mind by it, proceeds from a sinful cause procuring it, in a Person, it will readily look more horrible like;
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and will have some impression of anger on it, when it comes out with such a word,
and will have Some impression of anger on it, when it comes out with such a word,
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as that, 〈 ◊ 〉 10. 14. Go and cry unto the gods which ye have chosen, &c. And there is good reason for this;
as that, 〈 ◊ 〉 10. 14. Go and cry unto the God's which you have chosen, etc. And there is good reason for this;
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that if it be an effect of sin, or of anger for sin, it should look liker anger,
that if it be an Effect of since, or of anger for since, it should look liker anger,
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then when it is an effect of Gods meer Soveraignity, which may stand well with his being in good terms with that person whom he so tryes.
then when it is an Effect of God's mere Sovereignty, which may stand well with his being in good terms with that person whom he so tries.
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Secondly. We think the hiding of Gods face, and silence of Conscience, when it proceeds from sin as the Cause, readily point out some particular ground of challenge for which the Conscience keeps silence, it hath a word of reproof with it,Secondly. We think the hiding of God's face, and silence of Conscience, when it proceeds from since as the Cause, readily point out Some particular ground of challenge for which the Conscience keeps silence, it hath a word of reproof with it,
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for some particular fault, as in that same place, ye have done this, and this sayeth the Lord;
for Some particular fault, as in that same place, you have done this, and this Saith the Lord;
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Though I have brought you out of the land of Egypt, yet ye have served other gods, Though I have brought you out of the land of Egypt, yet you have served other God's,
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therefore now I will deliver you no more; Therefore now I will deliver you no more;
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Conscience though it will not, in that case give an answer to the thing that is asked at it,
Conscience though it will not, in that case give an answer to the thing that is asked At it,
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yet it will give a reason, wherefore it answers not, and will point at somewhat, that may make it known, that there is just ground for it's keeping silence:
yet it will give a reason, Wherefore it answers not, and will point At somewhat, that may make it known, that there is just ground for it's keeping silence:
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Iob being thus smitten in holy Soveraignity, Sayes to God, Chap. 10. 2: Tell me wherefore thou contends with me; Job being thus smitten in holy Sovereignty, Says to God, Chap. 10. 2: Tell me Wherefore thou contends with me;
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He is indeed now somewhat jumbled, being exercised by the Soveraign Holy Lord;
He is indeed now somewhat jumbled, being exercised by the Sovereign Holy Lord;
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and his exercise is not so much, for this and that sin, in particular, as to know wherefore God deals so with him.
and his exercise is not so much, for this and that since, in particular, as to know Wherefore God deals so with him.
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3dly. When this silence of Conscience proceeds from a sinful cause, it leaves the Spirit of the Person in a far greater distemper,3dly. When this silence of Conscience proceeds from a sinful cause, it leaves the Spirit of the Person in a Far greater distemper,
av. c-crq d n1 pp-f n1 vvz p-acp dt j n1, pn31 vvz dt n1 pp-f dt n1 p-acp dt av-j jc n1,
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and confusion, then whenit proceeds meerly from Gods Soveraignity;
and confusion, then whenit proceeds merely from God's Sovereignty;
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For this having it's rise from Sin, it hath the greater influence to the stirring of corruption;
For this having it's rise from since, it hath the greater influence to the stirring of corruption;
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Therefore in such a case as this, men are much disposed to sret, as ye may see in Saul. and others, who were ready.
Therefore in such a case as this, men Are much disposed to sret, as you may see in Saul. and Others, who were ready.
av p-acp d dt n1 c-acp d, n2 vbr av-d vvn p-acp j-jn, c-acp pn22 vmb vvi p-acp np1. cc n2-jn, r-crq vbdr j.
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when God answered them not, to take another, and sinful way of their own;
when God answered them not, to take Another, and sinful Way of their own;
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But when God exercises in Soveraignity, as the Conscience hath readily more quietnesse, so there is more sweet Submission and Patience.
But when God exercises in Sovereignty, as the Conscience hath readily more quietness, so there is more sweet Submission and Patience.
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4ly. Persons would take a reflect look on the frame of their own hearts, before their darknesse came on them 〈 ◊ 〉 they were carelesse,4ly. Persons would take a reflect look on the frame of their own hearts, before their darkness Come on them 〈 ◊ 〉 they were careless,
av-j. n2 vmd vvi dt vvb vvi p-acp dt n1 pp-f po32 d n2, p-acp po32 n1 vvd p-acp pno32 〈 sy 〉 pns32 vbdr j,
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and carnal secure, untender, and remi•s in stirring up themselves to obtain Light from God;
and carnal secure, untender, and remi•s in stirring up themselves to obtain Light from God;
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If darkness or any other affliction come on them, in such a case, it speaks this.
If darkness or any other affliction come on them, in such a case, it speaks this.
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That they were sadly surprized in that distemper;
That they were sadly surprised in that distemper;
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but if it come on them at such a time, when they have a Testimony within them, that they were making Conscience of their Duty, it would seem to say, that God is not looking so much at their sin,
but if it come on them At such a time, when they have a Testimony within them, that they were making Conscience of their Duty, it would seem to say, that God is not looking so much At their since,
cc-acp cs pn31 vvb p-acp pno32 p-acp d dt n1, c-crq pns32 vhb dt n1 p-acp pno32, cst pns32 vbdr vvg n1 pp-f po32 n1, pn31 vmd vvi pc-acp vvi, cst np1 vbz xx vvg av av-d p-acp po32 n1,
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as to some Sovereign end, •e would bring aboūt by that Rod:
as to Some Sovereign end, •e would bring abount by that Rod:
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If ye consider holy Ioh, who is the eminent Patern of Gods exercising a a man Soveraignly:
If you Consider holy John, who is the eminent Pattern of God's exercising a a man Sovereignly:
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the Case and Frame, he was overtaken in, by his affliction, was a most tender one, rising in the morning ▪ and offering Sacrifices for his Children;
the Case and Frame, he was overtaken in, by his affliction, was a most tender one, rising in the morning ▪ and offering Sacrifices for his Children;
dt n1 cc vvi, pns31 vbds vvn p-acp, p-acp po31 n1, vbds dt av-ds j pi, vvg p-acp dt n1 ▪ cc j-vvg n2 p-acp po31 n2;
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and as he sayes Chap. 3. 26 I was not in safety, neither had I rest,
and as he Says Chap. 3. 26 I was not in safety, neither had I rest,
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neither was I quiet, yet trouble came; neither was I quiet, yet trouble Come;
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That is, If I had been secure and carnal, I would have thought the less to meet with such troubles ▪ but I was not at c•rnal ease,
That is, If I had been secure and carnal, I would have Thought the less to meet with such Troubles ▪ but I was not At c•rnal ease,
cst vbz, cs pns11 vhd vbn j cc j, pns11 vmd vhi vvn dt dc pc-acp vvi p-acp d n2 ▪ cc-acp pns11 vbds xx p-acp j n1,
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but was seriously at my Duty;
but was seriously At my Duty;
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It was this that made him that he could not see what it was that God pointed out to him for his exercise.
It was this that made him that he could not see what it was that God pointed out to him for his exercise.
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We would now in the nixt place, give you these qualifications. 1. That when God exerciseth from Soveraignity,
We would now in the nixt place, give you these qualifications. 1. That when God Exerciseth from Sovereignty,
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yet, even then, there may be somewhat of terrour, reproof, and challenge, and somewhat of corruption stirring;
yet, even then, there may be somewhat of terror, reproof, and challenge, and somewhat of corruption stirring;
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and the reason is, because we have corruption in us, and are not without the guilt of sin,
and the reason is, Because we have corruption in us, and Are not without the guilt of since,
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and therefore Tentations have just ground to challenge, and corruption is ready on every occasion to be •ed, and provoked;
and Therefore Tentations have just ground to challenge, and corruption is ready on every occasion to be •ed, and provoked;
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We would give this as a Second Qualification, that oft-times Gods dealing with, and exer•ing of his People, is mixed with some respect, both to their sin,
We would give this as a Second Qualification, that ofttimes God's dealing with, and exer•ing of his People, is mixed with Some respect, both to their since,
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and to the good end, that he intends to bring about thereby to them:
and to the good end, that he intends to bring about thereby to them:
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And yet there are these 〈 ◊ 〉 things, that we would look to in these Cases ▪ First ▪ That though corruption may stir,
And yet there Are these 〈 ◊ 〉 things, that we would look to in these Cases ▪ First ▪ That though corruption may stir,
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yet comparatively it 〈 ◊ 〉 •ar lesse in the one case, then in the other:
yet comparatively it 〈 ◊ 〉 •ar less in the one case, then in the other:
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If 〈 ◊ 〉 〈 ◊ 〉 affected with sin, even ▪ when he was afflicted in Gods Soveraignity;
If 〈 ◊ 〉 〈 ◊ 〉 affected with since, even ▪ when he was afflicted in God's Sovereignty;
cs 〈 sy 〉 〈 sy 〉 j-vvn p-acp n1, av ▪ c-crq pns31 vbds vvn p-acp ng1 n1;
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What would, he have been, if he had been chastised for his sin, and surprized in a sinful distemper,
What would, he have been, if he had been chastised for his since, and surprised in a sinful distemper,
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when his affliction came on him? adly ▪ Though it may be so for a time,
when his affliction Come on him? adly ▪ Though it may be so for a time,
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yet if God remove the exercise, he will make it otherwise, he will compose the heart,
yet if God remove the exercise, he will make it otherwise, he will compose the heart,
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and make the exercise effectual for that, for which he sends it;
and make the exercise effectual for that, for which he sends it;
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As ye see in the case of Iob, who, though he was somewhat discomposed for a time,
As you see in the case of Job, who, though he was somewhat discomposed for a time,
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yet before God leaves him, he calmes him, and makes him lay his hand on his mouth, Chap. 40. and 42. 3dly. That even then,
yet before God leaves him, he calms him, and makes him lay his hand on his Mouth, Chap. 40. and 42. 3dly. That even then,
av p-acp np1 vvz pno31, pns31 vvz pno31, cc vvz pno31 vvi po31 n1 p-acp po31 n1, np1 crd cc crd av. cst av av,
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though persons may discompose, and put themselves through other, because they have not caried suitably, and fair under the exercise;
though Persons may discompose, and put themselves through other, Because they have not carried suitably, and fair under the exercise;
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yet there will be some honest Testimony of Sincerity, when they look back to their carriage before, and even in the time;
yet there will be Some honest Testimony of Sincerity, when they look back to their carriage before, and even in the time;
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for Soveraignity in such exercises, will not prejudge his peoples interest in him;
for Sovereignty in such exercises, will not prejudge his peoples Interest in him;
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Therefore ye see, that Iob is clear, and resolved in this, that he will retain his integrity.
Therefore you see, that Job is clear, and resolved in this, that he will retain his integrity.
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Lastly, we would come to shew you what is meet to be done, in this case, Which,
Lastly, we would come to show you what is meet to be done, in this case, Which,
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though there may be considerable difficulty to come by, yet a Believer should not be idle, when his Conscience keeps silence;
though there may be considerable difficulty to come by, yet a Believer should not be idle, when his Conscience keeps silence;
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Therefore I would give you these Three general Directions. 1. That Persons would endeavour to compose,
Therefore I would give you these Three general Directions. 1. That Persons would endeavour to compose,
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and calm the frame of their own Spirits under that darknesse, be from what cause it will;
and Cam the frame of their own Spirits under that darkness, be from what cause it will;
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if it be from Gods Soveraignity exercising;
if it be from God's Sovereignty exercising;
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This is suitable, that we study to comply, and strick in with these ends, and designs that God drives at, in exercising us so, such as, the humbling of us, the emptieing of us of all self-conceit, the making of us to loath our selves,
This is suitable, that we study to comply, and strick in with these ends, and designs that God drives At, in exercising us so, such as, the humbling of us, the emptying of us of all self-conceit, the making of us to loath our selves,
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so as to say with Iob, Behold I am vile, The clearer knowledge of our own feeblenesse and sinfulnesse, our making greater account of Light,
so as to say with Job, Behold I am vile, The clearer knowledge of our own feebleness and sinfulness, our making greater account of Light,
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and coming at a more near closse and constant dependance on God; whatsoever that exercise proceed from, this is alwayes a Christians duty;
and coming At a more near close and constant dependence on God; whatsoever that exercise proceed from, this is always a Christians duty;
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And we have it warranted to us from Iobs example, and from the Churches example, Lament. 3.
And we have it warranted to us from Jobs Exampl, and from the Churches Exampl, Lament. 3.
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A second general Direction is, That whither God chastite for sin or not, yet we would take a look of our own carriage, that we may see what sin or sins we can find out, that might have been ground for him, thus to quarrel with us;
A second general Direction is, That whither God chastity for since or not, yet we would take a look of our own carriage, that we may see what since or Sins we can find out, that might have been ground for him, thus to quarrel with us;
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that so we may repent of them, obtain his Peace, and recover his favour and friendship, in referrence to these sins;
that so we may Repent of them, obtain his Peace, and recover his favour and friendship, in Referente to these Sins;
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This sure cannot be any bad fruit, whatsoever be the cause from which it proceeds;
This sure cannot be any bad fruit, whatsoever be the cause from which it proceeds;
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because though God take not such narrow notice of our sin, yet it well becomes us to take such notice of it, ye see Iob doth this,
Because though God take not such narrow notice of our since, yet it well becomes us to take such notice of it, you see Job does this,
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when he sayes to the Lord, Thou makest me to possesse the sins of my youth;
when he Says to the Lord, Thou Makest me to possess the Sins of my youth;
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We would look well to this, and set our selves seriously to have our peace made up again with God,
We would look well to this, and Set our selves seriously to have our peace made up again with God,
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and to come by the intimation of the pardon of these particular sins, that if so be, our darknesse continue, we may have some quietnesse of Conscience;
and to come by the intimation of the pardon of these particular Sins, that if so be, our darkness continue, we may have Some quietness of Conscience;
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and this may also be the way for wining to the other;
and this may also be the Way for winning to the other;
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it is sure, very suitable, that when a Person is in the dark, as to some one particular duty, soberly to consider how often Conscience spoke,
it is sure, very suitable, that when a Person is in the dark, as to Some one particular duty, soberly to Consider how often Conscience spoke,
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and I took but little notice of it, how little Conscience I made to practise clear duties;
and I took but little notice of it, how little Conscience I made to practise clear duties;
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and therefore I am justly bemisted, and in the dark, as to this, this helps to humble.
and Therefore I am justly bemisted, and in the dark, as to this, this helps to humble.
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There are these Three things we would have you to look back on, when we call you to reflect in such a case on your wayes, First. Look back,
There Are these Three things we would have you to look back on, when we call you to reflect in such a case on your ways, First. Look back,
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and see if there was not something amiss before that darkness came on, that might have procured it,
and see if there was not something amiss before that darkness Come on, that might have procured it,
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and drawn on this, as a chastisment of that;
and drawn on this, as a chastisement of that;
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And here you would go back, if it were not only some few years, but seven years,
And Here you would go back, if it were not only Some few Years, but seven Years,
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and moe too, and see what sins, and sins against Light in particular, ye have fallen in;
and more too, and see what Sins, and Sins against Light in particular, you have fallen in;
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And how, when Conscience did challenge for the same, ye took but little notice of it;
And how, when Conscience did challenge for the same, you took but little notice of it;
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If I say it were after seven years, yea thrice seven (as Iosephs Brethren were made to do) ye would call these sins,
If I say it were After seven Years, yea thrice seven (as Joseph's Brothers were made to do) you would call these Sins,
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or that sin again to mind. 2dly. Look well if ye have been serious in searching out the mind of Conscience,
or that since again to mind. 2dly. Look well if you have been serious in searching out the mind of Conscience,
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and if ye have taken pains to use all means to get Light;
and if you have taken pains to use all means to get Light;
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ye want Light, and it may be ye have not studied to be well acquainted with the word,
you want Light, and it may be you have not studied to be well acquainted with the word,
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nor have been single in prayer to God. for obtaining of it;
nor have been single in prayer to God. for obtaining of it;
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ye would also look, if there hath been any defect in advising with Conscience, or in proponing the case to Conscience,
you would also look, if there hath been any defect in advising with Conscience, or in proponing the case to Conscience,
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and discovering the same, ye would endeavour to amend it, and to make a new addresse,
and discovering the same, you would endeavour to amend it, and to make a new address,
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as it were to your Conscience before God, for finding out Light. 3dly. Look back on your carriage, since that darkness began;
as it were to your Conscience before God, for finding out Light. 3dly. Look back on your carriage, since that darkness began;
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for Christians may possibly have been in a tender frame, when this darkness came upon them;
for Christians may possibly have been in a tender frame, when this darkness Come upon them;
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yet because they get not Light so soon as they would have it, and because the •ord keeps up himself for a time, it may be their impatience has broken out,
yet Because they get not Light so soon as they would have it, and Because the •ord keeps up himself for a time, it may be their impatience has broken out,
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and there has been sinful wrangling with God in secret, and the heart hath been somewhat raised, that he should deal so with them, especially ▪ •hen they have found that they have been honest in the main;
and there has been sinful wrangling with God in secret, and the heart hath been somewhat raised, that he should deal so with them, especially ▪ •hen they have found that they have been honest in the main;
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somewhat of this was in Iob, who took on him, under his dark exercise (as himself confesseth) to meddle too much,
somewhat of this was in Job, who took on him, under his dark exercise (as himself Confesses) to meddle too much,
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and too boldly with Gods secrets, that were too wonderful for him;
and too boldly with God's secrets, that were too wondered for him;
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It may be often thus with Believers, who, though they may be in a good frame,
It may be often thus with Believers, who, though they may be in a good frame,
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and keeping up the peace when the dark exercise comes on them, yet confuse themselves by other miscarriages under it,
and keeping up the peace when the dark exercise comes on them, yet confuse themselves by other miscarriages under it,
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and by their carnalnesse in reference to it;
and by their carnalness in Referente to it;
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Whereby it comes to passe, that the exercise that at first came from Gods Soveraignity, turns in the continuance of it, to be for their sin a chastisment, which they are made to take with, whither they will or not;
Whereby it comes to pass, that the exercise that At First Come from God's Sovereignty, turns in the Continuance of it, to be for their since a chastisement, which they Are made to take with, whither they will or not;
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We think this was Iobs case, and he was made to take with it, ere the exercise was removed from him:
We think this was Jobs case, and he was made to take with it, ere the exercise was removed from him:
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These things ye would look to, and reflect on them, that you may know how to apply your selves accordingly,
These things you would look to, and reflect on them, that you may know how to apply your selves accordingly,
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and to do as they shall call you, and as the case requires. The Third General Direction is, That however things be, persons that are in the dark,
and to do as they shall call you, and as the case requires. The Third General Direction is, That however things be, Persons that Are in the dark,
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and yet would be clear of Gods mind about such and such a Duty, would be looking well about them, that they may see,
and yet would be clear of God's mind about such and such a Duty, would be looking well about them, that they may see,
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if there be yet any present thing called for from them, if there be any thing left undone which they may do,
if there be yet any present thing called for from them, if there be any thing left undone which they may do,
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and which they should do, for finding out Gods mind; and they would go throw Gods appointed means, and throw them again:
and which they should do, for finding out God's mind; and they would go throw God's appointed means, and throw them again:
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There are Three or Four particular Directions in this General one, First, Such as would be at the knowledge of Gods mind, would betake themselves to him,
There Are Three or Four particular Directions in this General one, First, Such as would be At the knowledge of God's mind, would betake themselves to him,
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and stir up them•eves to be at more immediate nearnesse to him;
and stir up them•eves to be At more immediate nearness to him;
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That when the Conscience speaks not to them, they may go to the Lord himself, to get some word of answer from him,
That when the Conscience speaks not to them, they may go to the Lord himself, to get Some word of answer from him,
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as Habakkuck did, Chup. 2. v. 1. While he says I will get me to my watch tower, &c. The Prophet had his own darkness there,
as Habakkuk did, Chup. 2. v. 1. While he Says I will get me to my watch tower, etc. The Prophet had his own darkness there,
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and was in some little dump, the vision did not speak for the time, what course takes he in this case? He resolves to act the part of a watchman, who goes up some steps higher,
and was in Some little dump, the vision did not speak for the time, what course Takes he in this case? He resolves to act the part of a watchman, who Goes up Some steps higher,
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and yet again some steps higher, even till he come to the top of the watchtower, that he may thence see the more clearly;
and yet again Some steps higher, even till he come to the top of the watchtower, that he may thence see the more clearly;
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even so the nearer that any be to God, they are in the greater capacity to take up the mind of Conscience:
even so the nearer that any be to God, they Are in the greater capacity to take up the mind of Conscience:
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for then there is both the greater awe on the Conscience to make it speak, and the greater clearness in us to help us to take it up:
for then there is both the greater awe on the Conscience to make it speak, and the greater clearness in us to help us to take it up:
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And when we win• not to clearness in the utterroom (to say so) of Conscience, We would go in to the Holy-place,
And when we win• not to clearness in the utterroom (to say so) of Conscience, We would go in to the Holy place,
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and if we win not to clearness there neither, we would go in to the most Holy-place, till we come even to the Mercy-seat it self;
and if we win not to clearness there neither, we would go in to the most Holy place, till we come even to the Mercy-seat it self;
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Where God useth not to fail to give his answer:
Where God uses not to fail to give his answer:
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For there is one thing that doth Christians much wrong, which is, That when they cannot win to take up Gods mind so soon as they would, they pray more faintly,
For there is one thing that does Christians much wrong, which is, That when they cannot win to take up God's mind so soon as they would, they pray more faintly,
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and are discouraged to approach the nearer to God;
and Are discouraged to approach the nearer to God;
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whereas they should do the just contrary, after Iobs example, who sayes, in his dark condition, Chap. 23. v. 2. O that I knew where I might find him, that I might come even to his seat:
whereas they should do the just contrary, After Jobs Exampl, who Says, in his dark condition, Chap. 23. v. 2. Oh that I knew where I might find him, that I might come even to his seat:
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The Second Direction in reference to this is, That persons would observe well, what measure, or degree of Light God gives them;
The Second Direction in Referente to this is, That Persons would observe well, what measure, or degree of Light God gives them;
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and would welcome it thankfully, and carefully make use of it, though they come not to clearness in the whole case together, and at once;
and would welcome it thankfully, and carefully make use of it, though they come not to clearness in the Whole case together, and At once;
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if they win to know what to do to day, or for the present •ow, they would (as I said) welcome that, and make use of it;
if they win to know what to do to day, or for the present •ow, they would (as I said) welcome that, and make use of it;
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Thus it's said of Abraham, Heb. 11. 8. That by faith being called of God, he forsook his countrey,
Thus it's said of Abraham, Hebrew 11. 8. That by faith being called of God, he forsook his country,
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and went out, not knowing whither he went; and went out, not knowing whither he went;
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sometimes God will call a person to go this step, and he will not for the time, let him know where the nixt shall be;
sometime God will call a person to go this step, and he will not for the time, let him know where the nixt shall be;
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he should lift as it were, that foot, and make that step, while he hath Light,
he should lift as it were, that foot, and make that step, while he hath Light,
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and so on, from one step to another, till the darknesse make him stand still.
and so on, from one step to Another, till the darkness make him stand still.
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The Third Direction, is, That though we come not to clearness at the first, yet we would wait on, and not be hastie;
The Third Direction, is, That though we come not to clearness At the First, yet we would wait on, and not be hasty;
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It's a notable follie, to be either rash in acting, or hastie in giving up with God,
It's a notable folly, to be either rash in acting, or hasty in giving up with God,
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when he will not speak to us at the first;
when he will not speak to us At the First;
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my meaning is, That we would neither do the thing that we are in debate about before we be clear in it,
my meaning is, That we would neither do the thing that we Are in debate about before we be clear in it,
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for that is to do doubtingly;
for that is to do doubtingly;
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neither should we give it over, but should be waiting on in renewing our applications to God, till he think meet to speak to us;
neither should we give it over, but should be waiting on in renewing our applications to God, till he think meet to speak to us;
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The vision, (sayes the Lord to Habbacuck) is yet for ane appointed time, though it tarry, wait for ▪ it; The vision, (Says the Lord to Habakkuk) is yet for ane appointed time, though it tarry, wait for ▪ it;
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There are some times that God will only say this much to a person, wait, and that is an answer;
There Are Some times that God will only say this much to a person, wait, and that is an answer;
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more will come to the waiter in due time;
more will come to the waiter in due time;
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and we may be encouraged to wait, if we will consider, that honest waiters have a promise of Light:
and we may be encouraged to wait, if we will Consider, that honest waiters have a promise of Light:
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If one should say here, I am in the mean time sadly exercised;
If one should say Here, I am in the mean time sadly exercised;
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I Answer, it may be meet thou should be in exercise, that exercise may be good for thee;
I Answer, it may be meet thou should be in exercise, that exercise may be good for thee;
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Nay, it may be thou makes a piece of exercise to thy self, because thou wouldest know more then is his mind, thou shouldest for the time know.
Nay, it may be thou makes a piece of exercise to thy self, Because thou Wouldst know more then is his mind, thou Shouldst for the time know.
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The Fourth Direction, is, There would be silent stouping to, and reverend adoring of the wisdom,
The Fourth Direction, is, There would be silent stooping to, and reverend adoring of the Wisdom,
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and Soveraignity of God, in ordering darknesse in such a particular, which is not a necessary duty;
and Sovereignty of God, in ordering darkness in such a particular, which is not a necessary duty;
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so that the person cannot stir, nor move towards it;
so that the person cannot stir, nor move towards it;
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It may be for the good of the party, that he is thus, by this darknesse restrained,
It may be for the good of the party, that he is thus, by this darkness restrained,
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and hedged in, which, though it be not now known, may be made known, hereafter, to satisfaction.
and hedged in, which, though it be not now known, may be made known, hereafter, to satisfaction.
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It may yet be enquired, when there is silence in the Conscience, as to such or such a particular,
It may yet be inquired, when there is silence in the Conscience, as to such or such a particular,
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if there may not be use made of general Rules given in the Scripture, for directing us in our walk? And if Conscience may not have peace, in walking according to these Rules? No doubt,
if there may not be use made of general Rules given in the Scripture, for directing us in our walk? And if Conscience may not have peace, in walking according to these Rules? No doubt,
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for keeping a good Conscience, we would, in our respective Stations, and Capacities, learn by Consciencious reason (that is reason drawn from Scripture grounds) to order our Conversation so,
for keeping a good Conscience, we would, in our respective Stations, and Capacities, Learn by Conscientious reason (that is reason drawn from Scripture grounds) to order our Conversation so,
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as the Conscience may have nothing to say against it;
as the Conscience may have nothing to say against it;
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As for instance, suppose a person be debateing, whither • publick Station, or a more privat way of living be the thing he is called of God to,
As for instance, suppose a person be debating, whither • public Station, or a more private Way of living be the thing he is called of God to,
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and it may be there is not such distinct, and particular clearnesse given about the thing, he would in that case, betake himself to the general Rules in Scripture,
and it may be there is not such distinct, and particular clearness given about the thing, he would in that case, betake himself to the general Rules in Scripture,
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how to discern the Lords mind, in the matter.
how to discern the lords mind, in the matter.
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And for your better help herein, I shall First, Touch on some general Rules, that the Scripture layes down, according to which we would walk.
And for your better help herein, I shall First, Touch on Some general Rules, that the Scripture lays down, according to which we would walk.
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2ly. I shall, offer some helps, how to collect and apply, from these Rules. 3ly. I shall shew the warrantableness of quieting our Conscience, in walking according to them;2ly. I shall, offer Some helps, how to collect and apply, from these Rules. 3ly. I shall show the warrantableness of quieting our Conscience, in walking according to them;
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First, then I shall name Four general Rules, to which we would have ane eye in reference to lawful things;First, then I shall name Four general Rules, to which we would have ane eye in Referente to lawful things;
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The First whereof is set down, 1 Cor. 10. 30. Whatsoever ye do, do all to the glory of God;
The First whereof is Set down, 1 Cor. 10. 30. Whatsoever you do, do all to the glory of God;
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We should choose that state of life, and calling (and so in other such things) that may conduce most to the glorifying of God;
We should choose that state of life, and calling (and so in other such things) that may conduce most to the glorifying of God;
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So we are to enter in the Dispute, or Debate, whither may this or that contribute most to that end,
So we Are to enter in the Dispute, or Debate, whither may this or that contribute most to that end,
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and accordingly the Conscience may well rest quiet, if it once come to any clearness, that this,
and accordingly the Conscience may well rest quiet, if it once come to any clearness, that this,
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or the other contributes most to Gods Glorie, therefore it should be followed.
or the other contributes most to God's Glory, Therefore it should be followed.
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The 2d. General Rule is, 1 Cor. 14. 26. Let all things be done to edifying;
The 2d. General Rule is, 1 Cor. 14. 26. Let all things be done to edifying;
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There is a difference between things lawful, and things expedient, or edifying, All things are lawful for me,
There is a difference between things lawful, and things expedient, or edifying, All things Are lawful for me,
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but all things are not expedient; all things are lawful for me, but all things edify not; but all things Are not expedient; all things Are lawful for me, but all things edify not;
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Sayeth the Aposile, 1 Cor. 10. v. 23. There is an expedience, and regard to the edification of our selves,
Saith the Apostle, 1 Cor. 10. v. 23. There is an expedience, and regard to the edification of our selves,
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and of others, that we would be sweyed with;
and of Others, that we would be swayed with;
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as whither the doing of such and such a thing, at this time, or another will edify ▪ others most,
as whither the doing of such and such a thing, At this time, or Another will edify ▪ Others most,
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and profit them most, as to the saving of their souls;
and profit them most, as to the Saving of their Souls;
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or help our selves most, in the mortifying of some Lust, or in furthering of us to some D•ie;
or help our selves most, in the mortifying of Some Lust, or in furthering of us to Some D•ie;
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Here Conscience is to close with, and to cleave unto that which is most edifying.
Here Conscience is to close with, and to cleave unto that which is most edifying.
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A Third General Rule is, Phil. 4. 8. Where, when the Apostle is shewing them a way how to walk (as we suppose) in the same kind of things;
A Third General Rule is, Philip 4. 8. Where, when the Apostle is showing them a Way how to walk (as we suppose) in the same kind of things;
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Whatsoever things, saith he, are true, whatsoever things are honest, whatsoever things are just, pure, lovely, Whatsoever things, Says he, Are true, whatsoever things Are honest, whatsoever things Are just, pure, lovely,
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and of good report, (To wit, with those that are able to judge a•ight, of things that are so) think on these things; There are many things lawful, that are not honest;and of good report, (To wit, with those that Are able to judge a•ight, of things that Are so) think on these things; There Are many things lawful, that Are not honest;
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many things lawful, may not have a good report; and many things that are lawful, may not be lovely;
many things lawful, may not have a good report; and many things that Are lawful, may not be lovely;
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Now, when two lawful things are before us, we would consider which of the two are most Christianly honest,
Now, when two lawful things Are before us, we would Consider which of the two Are most Christianly honest,
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and most Lovely, which of them hath the best report, and is best thought of among them that can discern best;
and most Lovely, which of them hath the best report, and is best Thought of among them that can discern best;
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and though a thing be lawful in it self, yet if it be not honest,
and though a thing be lawful in it self, yet if it be not honest,
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and of a good report, it may give cause of ill speaking, that is not to be allowed;
and of a good report, it may give cause of ill speaking, that is not to be allowed;
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As for instance, suppose in the matter of Marriage, there be two single people, it is lawful for them to Marie;
As for instance, suppose in the matter of Marriage, there be two single people, it is lawful for them to marry;
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Yet suppose them to be unequal, as to their Rank and Quality ▪ the one a great Man, the other a poor Woman, and despicable, or contrarily;
Yet suppose them to be unequal, as to their Rank and Quality ▪ the one a great Man, the other a poor Woman, and despicable, or contrarily;
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or vastly unequal, as to Age or Parts, and accomplishments; and that such a match is not honestly reported of;
or vastly unequal, as to Age or Parts, and accomplishments; and that such a match is not honestly reported of;
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Or is not counted gracious and tender like in a professo• of Religion, Man or Woman;
Or is not counted gracious and tender like in a professo• of Religion, Man or Woman;
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though it might be simply lawful, yet in that case, He or She is to walk according to the Apostles Rule, even according to this Rule:
though it might be simply lawful, yet in that case, He or She is to walk according to the Apostles Rule, even according to this Rule:
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Particular Circumstances, I grant, will very much vary the the case; Yet that Rule would be still tenderly looked to.
Particular circumstances, I grant, will very much vary the the case; Yet that Rule would be still tenderly looked to.
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A 4th. General Rule, is, 1 Cor. 7. 17, and 20. As the Lord 〈 ◊ 〉 called every one ▪ •o let them walk ▪ let every man abide in the same calling wherein he is called;
A 4th. General Rule, is, 1 Cor. 7. 17, and 20. As the Lord 〈 ◊ 〉 called every one ▪ •o let them walk ▪ let every man abide in the same calling wherein he is called;
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Which supposeth, that Christians being once clear, that the Lord hath called them to be in such Callings and Stations,
Which Supposeth, that Christians being once clear, that the Lord hath called them to be in such Callings and Stations,
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and to sustain such Relations, as of Magistrats Ministers, Merchants, and Tradsmen, Husbands, Wives, Masters ▪ Servants;
and to sustain such Relations, as of Magistrates Ministers, Merchant's, and Tradesmen, Husbands, Wives, Masters ▪ Servants;
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They should, for keeping a good Conscience, continue quiet, and satisfied in them, without covering pre-posterously,
They should, for keeping a good Conscience, continue quiet, and satisfied in them, without covering preposterously,
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or itching curiously to be out of them; and without daring to move from them without a clear and convincing call from God;
or itching curiously to be out of them; and without daring to move from them without a clear and convincing call from God;
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and that they should make Conscience to discharge the respective duties incumbent on them, by vertue of these Stations and Relations while they are in them.
and that they should make Conscience to discharge the respective duties incumbent on them, by virtue of these Stations and Relations while they Are in them.
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The other thing we proposed ▪ was some helps toward the right application of these Rules;
The other thing we proposed ▪ was Some helps towards the right application of these Rules;
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And here there is great need to look very narrowly to our own way of proceeding:
And Here there is great need to look very narrowly to our own Way of proceeding:
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I shall name Four things in reference to this;
I shall name Four things in Referente to this;
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The First whereof, is, that though we walk according to a particular Rule, yet we must have a special respect to circumstances that may have great influence upon varieing of the Case,
The First whereof, is, that though we walk according to a particular Rule, yet we must have a special respect to Circumstances that may have great influence upon varying of the Case,
dt ord c-crq, vbz, cst cs pns12 vvb vvg p-acp dt j n1, av pns12 vmb vhi dt j n1 p-acp n2 cst vmb vhi j n1 p-acp vvg pp-f dt n1,
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and would therefore be well observed; for Cases at all times, and in all persons are not a like;
and would Therefore be well observed; for Cases At all times, and in all Persons Are not a like;
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There is a time (sayeth the wise man, Eccles. •3.) for every thing under the sun: There is a time (Saith the wise man, Eccles. •3.) for every thing under the sun:
a-acp vbz dt n1 (vvz dt j n1, np1 n1.) p-acp d n1 p-acp dt n1:
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Sometimes folks ought to speak, and sometimes they ought to keep silence, sometimes to laugh, sometimes to weep, sometimes to get,
Sometime folks ought to speak, and sometime they ought to keep silence, sometime to laugh, sometime to weep, sometime to get,
av n2 vmd pc-acp vvi, cc av pns32 vmd pc-acp vvi n1, av pc-acp vvi, av pc-acp vvi, av pc-acp vvi,
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and sometimes to 〈 ◊ 〉 and so of every thing under the Sun; and here we would consider the Person. who does such a thing;
and sometime to 〈 ◊ 〉 and so of every thing under the Sun; and Here we would Consider the Person. who does such a thing;
cc av pc-acp 〈 sy 〉 cc av pp-f d n1 p-acp dt n1; cc av pns12 vmd vvi dt n1. q-crq vdz d dt n1;
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it may be honest in one person, and not in •other;
it may be honest in one person, and not in •other;
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Thus Nehemiah sayes should such a man as • 〈 ◊ 〉? Especially more noted Christians should look to this;
Thus Nehemiah Says should such a man as • 〈 ◊ 〉? Especially more noted Christians should look to this;
av np1 vvz vmd d dt n1 c-acp • 〈 sy 〉? av-j av-dc vvn np1 vmd vvi p-acp d;
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Then we should consider the place wherin such a thing is done, and the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 it is done;
Then we should Consider the place wherein such a thing is done, and the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 it is done;
av pns12 vmd vvi dt n1 c-crq d dt n1 vbz vdn, cc dt 〈 sy 〉 〈 sy 〉 〈 sy 〉 pn31 vbz vdn;
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We would also consider the consequences that may follow on the doing of such a thing ▪ both as to the persons self, that his own peace be not marted, and as to others;
We would also Consider the consequences that may follow on the doing of such a thing ▪ both as to the Persons self, that his own peace be not marted, and as to Others;
pns12 vmd av vvi dt n2 cst vmb vvi p-acp dt vdg pp-f d dt n1 ▪ av-d p-acp p-acp dt ng1 n1, cst po31 d n1 vbb xx vvn, cc c-acp p-acp n2-jn;
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that they be no way stumbled, or made worse; We cannot apply such or such a particular practice suitably, and aright to the Rule,
that they be no Way stumbled, or made Worse; We cannot apply such or such a particular practice suitably, and aright to the Rule,
d pns32 vbb dx n1 vvd, cc vvd av-jc; pns12 vmbx vvi d cc d dt j n1 av-j, cc av p-acp dt n1,
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except we present, and offer the Case to be tryed by the Rule, according to all it's circumstances;
except we present, and offer the Case to be tried by the Rule, according to all it's Circumstances;
c-acp pns12 vvb, cc vvi dt n1 pc-acp vbi vvn p-acp dt n1, vvg p-acp d pn31|vbz n2;
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A general view of such and such a Case, and of the Rule will not do the turn here.
A general view of such and such a Case, and of the Rule will not do the turn Here.
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A 2d. Help, For making application of the General Rule, is, that we would look well to Gods Dispensations,
A 2d. Help, For making application of the General Rule, is, that we would look well to God's Dispensations,
dt crd. n1, p-acp vvg n1 pp-f dt j n1, vbz, cst pns12 vmd vvi av p-acp npg1 n2,
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and to these things in his way of dealing with us inwardly;
and to these things in his Way of dealing with us inwardly;
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and in his providence to us outwardly, that would seem to point out •o us one thing rather then another, this rather then that:
and in his providence to us outwardly, that would seem to point out •o us one thing rather then Another, this rather then that:
cc p-acp po31 n1 p-acp pno12 av-j, cst vmd vvi pc-acp vvi av vvb pno12 crd n1 av-c cs n-jn, d av av d:
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Providence, it's true, can never make a new Dut•e;
Providence, it's true, can never make a new Dut•e;
n1, pn31|vbz j, vmb av-x vvi dt j n1;
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or a thing that is sinful to be lawful, but Providence may tell a man when he is called to put in practice such and such a positive Dutie;
or a thing that is sinful to be lawful, but Providence may tell a man when he is called to put in practice such and such a positive Duty;
cc dt n1 cst vbz j pc-acp vbi j, cc-acp n1 vmb vvi dt n1 c-crq pns31 vbz vvn pc-acp vvi p-acp n1 d cc d dt j n1;
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As for instance, where he should live, and in what state of life;
As for instance, where he should live, and in what state of life;
c-acp p-acp n1, c-crq pns31 vmd vvi, cc p-acp r-crq n1 pp-f n1;
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because providence may sometimes shut such a door, that he cannot win out, and open another;
Because providence may sometime shut such a door, that he cannot win out, and open Another;
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He would, in this case ▪ take the way that God in his providence offers, and points out to him;
He would, in this case ▪ take the Way that God in his providence offers, and points out to him;
pns31 vmd, p-acp d n1 ▪ vvb dt n1 cst np1 p-acp po31 n1 vvz, cc vvz av p-acp pno31;
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As suppose a person undertaking a Journey, or Voyage, about his lawful affairs, and he knows not well what •ellow travellers,
As suppose a person undertaking a Journey, or Voyage, about his lawful affairs, and he knows not well what •ellow travellers,
c-acp vvb dt n1 vvg dt n1, cc n1, p-acp po31 j n2, cc pns31 vvz xx av r-crq n1 n2,
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or what Fellowvoyagers he may have, such a fair occasion is offered ▪ and it may be, not another for going to such a place;
or what Fellowvoyagers he may have, such a fair occasion is offered ▪ and it may be, not Another for going to such a place;
cc r-crq n2 pns31 vmb vhi, d dt j n1 vbz vvn ▪ cc pn31 vmb vbi, xx j-jn p-acp vvg p-acp d dt n1;
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he may quietly take that occasion, as that which providence seems to point out to him;
he may quietly take that occasion, as that which providence seems to point out to him;
pns31 vmb av-jn vvi d n1, c-acp d r-crq n1 vvz pc-acp vvi av p-acp pno31;
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Thus the Apostle Paul Acts 21. finding a Ship going to, or near the place whither he was bound, steps in without asking what company was in her ▪ such cases are frequently incident,
Thus the Apostle Paul Acts 21. finding a Ship going to, or near the place whither he was bound, steps in without asking what company was in her ▪ such cases Are frequently incident,
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when either on the one side, God in his providence opens this, or this way and door, and not another;
when either on the one side, God in his providence Opens this, or this Way and door, and not Another;
c-crq av-d p-acp dt crd n1, np1 p-acp po31 n1 vvz d, cc d n1 cc n1, cc xx j-jn;
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or, on the other side, when he seems to open two wayes, and they are both lawful, and alike obvious;
or, on the other side, when he seems to open two ways, and they Are both lawful, and alike obvious;
cc, p-acp dt j-jn n1, c-crq pns31 vvz pc-acp vvi crd n2, cc pns32 vbr av-d j, cc av j;
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Then we would look which of these contributs most to the glory of God, and which of these seems to be most countenanced by Divine Providence, most •eazable,
Then we would look which of these contributes most to the glory of God, and which of these seems to be most countenanced by Divine Providence, most •eazable,
av pns12 vmd vvi r-crq pp-f d vvz av-ds p-acp dt n1 pp-f np1, cc r-crq pp-f d vvz pc-acp vbi av-ds vvn p-acp j-jn n1, av-ds j,
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and likliest to to make the end effectual.
and likliest to to make the end effectual.
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A 3d. Help. Is, in our sing•eness in our motions, and in our yeelding to that which after examination,
A 3d. Help. Is, in our sing•eness in our motions, and in our yielding to that which After examination,
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and del•beration we have •ound, or supposed to be most agreeable to the general Rule;
and del•beration we have •ound, or supposed to be most agreeable to the general Rule;
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〈 ◊ 〉 that when Conscience has proposed the case, it hath a Testimony in it self, that it hath made that proposal sincerely and impartialy ▪ that respect to the glory of God,
〈 ◊ 〉 that when Conscience has proposed the case, it hath a Testimony in it self, that it hath made that proposal sincerely and impartially ▪ that respect to the glory of God,
〈 sy 〉 cst c-crq n1 vhz vvn dt n1, pn31 vhz dt n1 p-acp pn31 n1, cst pn31 vhz vvn d n1 av-j cc av-j ▪ cst vvb p-acp dt n1 pp-f np1,
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and the edification of others ▪ was the thing that mainly sweyed us, and in•ned us to this,
and the edification of Others ▪ was the thing that mainly swayed us, and in•ned us to this,
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or that hand, and that we apprehended this way to be most conducing to that end ▪ In this case,
or that hand, and that we apprehended this Way to be most conducing to that end ▪ In this case,
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though Conscience speak no• so directly for the clearness of such a thing, yet it cannot readily quarrel with a person, who hath singly endevoured before hand to satisfie it,
though Conscience speak no• so directly for the clearness of such a thing, yet it cannot readily quarrel with a person, who hath singly endeavoured before hand to satisfy it,
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and who hath it's Testimony, that Gods Glory was the thing that mainly sweyed him, and nothing else;
and who hath it's Testimony, that God's Glory was the thing that mainly swayed him, and nothing Else;
cc r-crq vhz pn31|vbz n1, cst ng1 n1 vbds dt n1 cst av-j vvn pno31, cc pix av;
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This w• ▪ conceive, is that whereof the Apo•ile speaks, 2 Cor. 1. v. 12. This is our ▪ rejoycing, the 〈 ◊ 〉 of our conscience, &c. These Three things being put together, the Conscience may have peace, the thing it self being lawful;
This w• ▪ conceive, is that whereof the Apo•ile speaks, 2 Cor. 1. v. 12. This is our ▪ rejoicing, the 〈 ◊ 〉 of our conscience, etc. These Three things being put together, the Conscience may have peace, the thing it self being lawful;
d n1 ▪ vvb, vbz d c-crq dt n1 vvz, crd np1 crd n1 crd d vbz po12 ▪ vvg, dt 〈 sy 〉 pp-f po12 n1, av np1 crd n2 vbg vvn av, dt n1 vmb vhi n1, dt n1 pn31 n1 vbg j;
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because this general Rule will bear it out in Scripture-reason, which Conscience will not speak against.
Because this general Rule will bear it out in Scriptural reason, which Conscience will not speak against.
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There is only one word further, I would speak to this purpose, Christians will be ready to think, that all the difficulty lyes here,
There is only one word further, I would speak to this purpose, Christians will be ready to think, that all the difficulty lies Here,
pc-acp vbz av-j crd n1 av-jc, pns11 vmd vvi p-acp d n1, np1 vmb vbi j pc-acp vvi, cst d dt n1 vvz av,
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even in being single and sincere, and indeed it doth so;
even in being single and sincere, and indeed it does so;
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for the want of it ma•s peace, and the having of it, gives great ground of peace:
for the want of it ma•s peace, and the having of it, gives great ground of peace:
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I shall give you therefore, Three ▪ Qualifications ▪ whereby ye may try your sincerity. First, Consider, and try what frame of heart ye are in;
I shall give you Therefore, Three ▪ Qualifications ▪ whereby you may try your sincerity. First, Consider, and try what frame of heart you Are in;
pns11 vmb vvi pn22 av, crd ▪ n2 ▪ c-crq pn22 vmb vvi po22 n1. ord, vvb, cc vvi r-crq n1 pp-f n1 pn22 vbr p-acp;
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for if ye be not in a good frame of heart, it can hardly be said, that sincerity sweyes you;
for if you be not in a good frame of heart, it can hardly be said, that sincerity sweys you;
c-acp cs pn22 vbb xx p-acp dt j n1 pp-f n1, pn31 vmb av vbi vvn, cst n1 vvz pn22;
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There would, therefore much tendernesse be studied, and to have a deep impression of the Majesty of God, of the awe and dread of Him,
There would, Therefore much tenderness be studied, and to have a deep impression of the Majesty of God, of the awe and dread of Him,
pc-acp vmd, av d n1 vbi vvn, cc pc-acp vhi dt j-jn n1 pp-f dt n1 pp-f np1, pp-f dt n1 cc n1 pp-f pno31,
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and of his Word on our Spirits.
and of his Word on our Spirits.
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2dly. Look what weight challenges for by gone neglects, o• 〈 ◊ 〉 performances of duties,2dly. Look what weight challenges for by gone neglects, o• 〈 ◊ 〉 performances of duties,
av. vvb r-crq n1 vvz p-acp a-acp vvn vvz, n1 〈 sy 〉 n2 pp-f n2,
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or un-straightness in any of them have with you;
or un-straightness in any of them have with you;
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For sincerity is never readily more evident, then when we have distinct reflections upon our wayes,
For sincerity is never readily more evident, then when we have distinct reflections upon our ways,
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and the suitable sense of some bygon sin;
and the suitable sense of Some bygon since;
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in that case, we will no• be in such hazard, to give way to or to comply with what may breed a challenge afterward.
in that case, we will no• be in such hazard, to give Way to or to comply with what may breed a challenge afterwards.
p-acp d n1, pns12 vmb n1 vbi p-acp d n1, pc-acp vvi n1 p-acp cc pc-acp vvi p-acp r-crq vmb vvi dt n1 av.
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3ly. Try it by what Conscience ye make of present known and clear duties, it's a good token that persons are 〈 ◊ 〉,3ly. Try it by what Conscience you make of present known and clear duties, it's a good token that Persons Are 〈 ◊ 〉,
av-j. vvb pn31 p-acp r-crq n1 pn22 vvb pp-f j vvn cc j n2, pn31|vbz dt j n1 cst n2 vbr 〈 sy 〉,
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when there is no clear duty, but they make Conscience of it, labouring to be universal,
when there is no clear duty, but they make Conscience of it, labouring to be universal,
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and equal in the practice of all known duties, and when they •ar not hazard on any thing without clearness;
and equal in the practice of all known duties, and when they •ar not hazard on any thing without clearness;
cc j-jn p-acp dt n1 pp-f d j-vvn n2, cc c-crq pns32 vvb xx vvi p-acp d n1 p-acp n1;
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but when a person is clearly convinced, that such a thing is sin, and continues still in the practice of it;
but when a person is clearly convinced, that such a thing is since, and continues still in the practice of it;
cc-acp c-crq dt n1 vbz av-j vvn, cst d dt n1 vbz n1, cc vvz av p-acp dt n1 pp-f pn31;
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and that such a thing is duty, and continues in the neglect o• it;
and that such a thing is duty, and continues in the neglect o• it;
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And yet thinks that he is sweyed by sincerity, such a one must needs be deluded,
And yet thinks that he is swayed by sincerity, such a one must needs be deluded,
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since, in such a case, no reason can be given for it:
since, in such a case, no reason can be given for it:
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I am •old ▪ here to say, that in the great Day, there shall never Man no• Woman be •ound to have a Testimony from their Conscience of sincerity, who have not aimed,
I am •old ▪ Here to say, that in the great Day, there shall never Man no• Woman be •ound to have a Testimony from their Conscience of sincerity, who have not aimed,
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and endeavoured to be universaly sincere.
and endeavoured to be universal sincere.
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The 4th. Help, is That Christians would endeavour to be in a very tender frame ▪ in the nearest communion with God,
The 4th. Help, is That Christians would endeavour to be in a very tender frame ▪ in the nearest communion with God,
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and in the greatest measure of Heart-melting, and of •ouring it out before God, that may be win at;
and in the greatest measure of Heart-melting, and of •ouring it out before God, that may be win At;
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Though I do not say that it is impossible for Christians to mistake even in such a frame:
Though I do not say that it is impossible for Christians to mistake even in such a frame:
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But my meaning is, that the rule would be looked to, and laid before us,
But my meaning is, that the Rule would be looked to, and laid before us,
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and that we would study to make application of it with the least by-respect, and with the greatest singleness,
and that we would study to make application of it with the least by-respect, and with the greatest singleness,
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and that then we may with some safety conclude what side to swey to:
and that then we may with Some safety conclude what side to swey to:
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I would not in all this have us debating duty, but our particular call to duty.
I would not in all this have us debating duty, but our particular call to duty.
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This may be looked at by many as a very great and hard work, and they may think, that all this makes a great deal of business about keeping a Conscience void of offence; and it doth so indeed.
This may be looked At by many as a very great and hard work, and they may think, that all this makes a great deal of business about keeping a Conscience void of offence; and it does so indeed.
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I would have you considering 〈 ◊ 〉 three words for answering such thoughts. 1. That ▪ 〈 ◊ 〉 great and difficult work to keep a good Conscience;
I would have you considering 〈 ◊ 〉 three words for answering such thoughts. 1. That ▪ 〈 ◊ 〉 great and difficult work to keep a good Conscience;
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and ye will find it that 〈 ◊ 〉 i• now one day to your cost, to have been a great work, and •n up-taking exercise;
and you will find it that 〈 ◊ 〉 i• now one day to your cost, to have been a great work, and •n uptaking exercise;
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yet we would not think the worse of it for that, since there is nothing excellent that hath not difficulty in it.
yet we would not think the Worse of it for that, since there is nothing excellent that hath not difficulty in it.
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2dly. I would say this, that ye would consider that though there are several things indifferent in themselves,2dly. I would say this, that you would Consider that though there Are several things indifferent in themselves,
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as eating and drinking, marrying, living here or there, &c. Yet to us in the practice of them,
as eating and drinking, marrying, living Here or there, etc. Yet to us in the practice of them,
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and as they are circumstantiated, they are not indifferent, but when done they are either sinful,
and as they Are circumstantiated, they Are not indifferent, but when done they Are either sinful,
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as not being according to the rule; or approven and acceptable, as being according to it;
as not being according to the Rule; or approven and acceptable, as being according to it;
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We would therefore be very watchful and tender in our doing and using of things in themselves lawful, nam perimus licitis. 3dly.
We would Therefore be very watchful and tender in our doing and using of things in themselves lawful, nam perimus Licitis. 3dly.
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Let me say that I do not intend by what I have said to put your Consciences on the rack,
Let me say that I do not intend by what I have said to put your Consciences on the rack,
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or to stint and limit you by Art, as it were, to find out light; for I know these things are not alwayes explicite, even in many conscientious persons;
or to stint and limit you by Art, as it were, to find out Light; for I know these things Are not always explicit, even in many conscientious Persons;
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But that which I design and drive at by this discourse, is, that ye may seriously mind and look after the thing,
But that which I Design and drive At by this discourse, is, that you may seriously mind and look After the thing,
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and endeavour to walk according to these rules on the matter, and to have the testimony of your Conscience, that it is these rules you allow your selves in such cases to be sweyed and guided by;
and endeavour to walk according to these rules on the matter, and to have the testimony of your Conscience, that it is these rules you allow your selves in such cases to be swayed and guided by;
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This will give you peace, and nothing less will do it.
This will give you peace, and nothing less will do it.
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SERMON I. ROM. 9. 1. I say the truth in Christ, I lie not, my Conscience also bearing me witness in the Holy Ghost.
SERMON I ROM. 9. 1. I say the truth in christ, I lie not, my Conscience also bearing me witness in the Holy Ghost.
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THe Lord our God is the true God, a God of truth, even truth it self, the first great original and eternal truth, who by the most absolute perfection of his incomprehensibly blessed Nature is infinitely removed,
THe Lord our God is the true God, a God of truth, even truth it self, the First great original and Eternal truth, who by the most absolute perfection of his incomprehensibly blessed Nature is infinitely removed,
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as from all possibility of being 〈 ◊ 〉 or imposed on by a lie himself,
as from all possibility of being 〈 ◊ 〉 or imposed on by a lie himself,
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so from all possibility of deceiving or lying to others;
so from all possibility of deceiving or lying to Others;
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and to say (as some daring men of late have done) that God may deceive, if he will, is not only of harsh sound in Christian ears,
and to say (as Some daring men of late have done) that God may deceive, if he will, is not only of harsh found in Christian ears,
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but to be exploded and execrated;
but to be exploded and execrated;
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as insinuating, that the glorious Majesty of God might, if he would, and so pleased, cease to be the God of truth, or a true God;
as insinuating, that the glorious Majesty of God might, if he would, and so pleased, cease to be the God of truth, or a true God;
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Which considering the identification of the Divine Nature and Attributes, is as much as to say, that he might,
Which considering the identification of the Divine Nature and Attributes, is as much as to say, that he might,
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if he would ▪ cease to be God;
if he would ▪ cease to be God;
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As the strength of Israel cannot lie ▪ neither is he a man that he should lie;
As the strength of Israel cannot lie ▪ neither is he a man that he should lie;
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so he loveth truth in the inward parts;
so he loves truth in the inward parts;
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and commandeth men to speak truth every one to his neighbour, and peremptorily, prohibi•eth all lying, not only all pernicious lying on design to hurt ▪ but also all officious lying, to bring about some good to,and commands men to speak truth every one to his neighbour, and peremptorily, prohibi•eth all lying, not only all pernicious lying on Design to hurt ▪ but also all officious lying, to bring about Some good to,
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or to divert some notable evil from themselves or others;
or to divert Some notable evil from themselves or Others;
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and lying in sport to make others merry, and all •emerarious rash lying through customary loos•ess and 〈 ◊ 〉, called (it seems) in the Scripture, the way of lying; And the more that men abhor lying,
and lying in sport to make Others merry, and all •emerarious rash lying through customary loos•ess and 〈 ◊ 〉, called (it seems) in the Scripture, the Way of lying; And the more that men abhor lying,
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and love to speak the truth, they are in so f•r the 〈 ◊ 〉 like God,
and love to speak the truth, they Are in so f•r the 〈 ◊ 〉 like God,
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and the more unlike the Devil, who abode not in the truth, be•ause there is no truth in him, and who when be speaks a li•, speaks it of his own (it's 〈 ◊ 〉 and solel• his own and none of Gods) for he is a li•r, and the father of it:
and the more unlike the devil, who Abided not in the truth, be•ause there is no truth in him, and who when be speaks a li•, speaks it of his own (it's 〈 ◊ 〉 and solel• his own and none of God's) for he is a li•r, and the father of it:
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We would therefore watchfully guard against all lying under whatsoever pretext, and look well that we alwayes speak truth, especially when we interpose Conscience,
We would Therefore watchfully guard against all lying under whatsoever pretext, and look well that we always speak truth, especially when we interpose Conscience,
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and yet more especially when we appeal to God as witness of the truth of what we say or affirm;
and yet more especially when we appeal to God as witness of the truth of what we say or affirm;
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According to the practice o• the Apostle here, who (being one that exercised himself, to have a conscience void of offence toward God and men ) no doubt made conscience alwayes to speak truth, more especially,
According to the practice o• the Apostle Here, who (being one that exercised himself, to have a conscience void of offence towards God and men) no doubt made conscience always to speak truth, more especially,
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when he had used any more than ordinary solemn prote•ation, or attestation, as he doth in these words;
when he had used any more than ordinary solemn prote•ation, or attestation, as he does in these words;
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The scope whereof is, to roll away all ground o• stumbling from his Countrey-men the Iews, and from any others who might think because of some of his discourses concerning them, that he regarded them not,
The scope whereof is, to roll away all ground o• stumbling from his Countrymen the Iews, and from any Others who might think Because of Some of his discourses Concerning them, that he regarded them not,
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and that he was very indifferent, whether they were saved or perished;
and that he was very indifferent, whither they were saved or perished;
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and to concilia• their affection and respect to the Doctrine of the Gospel, and to his person for the Gospels, and thei• own souls sake:
and to concilia• their affection and respect to the Doctrine of the Gospel, and to his person for the Gospels, and thei• own Souls sake:
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In which words we have 1. His assertion concerning the heavine•s and sorrow of his heart for them his brethren according to the flesh;
In which words we have 1. His assertion Concerning the heavine•s and sorrow of his heart for them his brothers according to the Flesh;
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Which he sets down first positively, I speak the truth: Then negatively ▪ I lie not, 2dly.
Which he sets down First positively, I speak the truth: Then negatively ▪ I lie not, 2dly.
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The confirmation of the truth of his assertion, which to make it the more solemn, weighty,
The confirmation of the truth of his assertion, which to make it the more solemn, weighty,
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and convincing, and (if it might be) the more gaining of the Iews, is threefold, 1. It's in Christ, insinuating thereby that he is a believer in Christ that asserts this truth,
and convincing, and (if it might be) the more gaining of the Iews, is threefold, 1. It's in christ, insinuating thereby that he is a believer in christ that asserts this truth,
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and one that draws strength from Ch•ist to enable him to what he asserts and referreth to the honour of Christ as his main end in it,
and one that draws strength from Ch•ist to enable him to what he asserts and Refers to the honour of christ as his main end in it,
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and withall expects Gods acceptation of him therein on Christs account, and for his sake.
and withal expects God's acceptation of him therein on Christ account, and for his sake.
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The 2. is, My Conscience (an upright impartial and tender thing, when right) bearing me wittness as to the truth of what I assert.
The 2. is, My Conscience (an upright impartial and tender thing, when right) bearing me witness as to the truth of what I assert.
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The 3. is, in the Holy Ghost, That is.
The 3. is, in the Holy Ghost, That is.
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it is affirmed by one who ha•h an illightned and habitually sanctified Conscience by the Holy Ghost:
it is affirmed by one who ha•h an enlightened and habitually sanctified Conscience by the Holy Ghost:
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by one who is acted by him, and in a sanctified frame for the present;
by one who is acted by him, and in a sanctified frame for the present;
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Nay, by one infallibly guided and inspired by the Holy Ghost as his Pen-man in writing this as a piece and passage of Divine Scripture.
Nay, by one infallibly guided and inspired by the Holy Ghost as his Penman in writing this as a piece and passage of Divine Scripture.
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I shall not here speak particularly to all the points of Doctrine that might be deduced from these words,
I shall not Here speak particularly to all the points of Doctrine that might be deduced from these words,
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but to such only as make for clea•ing the purpose that we have in hand,
but to such only as make for clea•ing the purpose that we have in hand,
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and that is, the particular influence that Conscience hath on a man in the time of his acting,
and that is, the particular influence that Conscience hath on a man in the time of his acting,
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and the particular respect that he ought to have to his Conscience in carrying it along with him in his actions,
and the particular respect that he ought to have to his Conscience in carrying it along with him in his actions,
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Yet we shall passingly point at, and little more ▪ than name some general Observations, and then come to the particulars that we mainly aim at.
Yet we shall passingly point At, and little more ▪ than name Some general Observations, and then come to the particulars that we mainly aim At.
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And 1. We Observe this, That a mans Conscience is some way different from himself,
And 1. We Observe this, That a men Conscience is Some Way different from himself,
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as in some respect (to speak so) another Partie, I speak the truth in Christ, I lie not, my Conscience also bearing me witness;
as in Some respect (to speak so) Another Party, I speak the truth in christ, I lie not, my Conscience also bearing me witness;
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I and me is one thing, and Conscience, as it were another, and the Holy Ghost a third;I and me is one thing, and Conscience, as it were Another, and the Holy Ghost a third;
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all which he joyns together, yet so as he makes them different Parties:
all which he joins together, yet so as he makes them different Parties:
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Conscience, I say, considered as Conscience, and more especially, as it's renewed, well informed, and tender in the exercise of its duty, differs from the man himself. 1. In respect of it's place of more direct and immediat subjection to God himself,
Conscience, I say, considered as Conscience, and more especially, as it's renewed, well informed, and tender in the exercise of its duty, differs from the man himself. 1. In respect of it's place of more Direct and immediate subjection to God himself,
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as it's Master, to receive i•'s orders from him;
as it's Master, to receive i•'s order from him;
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whereas the man is more directly and immediatly subject to Conscience, by which, as his Deputy, God rules him.
whereas the man is more directly and immediately Subject to Conscience, by which, as his Deputy, God rules him.
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2ly. In respect of it's Office, viz. To dictat to man what he should do,2ly. In respect of it's Office, viz. To dictate to man what he should do,
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and what he should not do, and that according to the light that it hath from God in his revealed Will and Word;
and what he should not do, and that according to the Light that it hath from God in his revealed Will and Word;
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Whereas man is not to dictat to his Conscience, but to obey it's dictats in •o far as they agree with Gods revealed Will and Word.
Whereas man is not to dictate to his Conscience, but to obey it's dictates in •o Far as they agree with God's revealed Will and Word.
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3ly. In that by it's Office also, it is to tell the man that he should direct all his actions to the right end, viz. The glory of God;3ly. In that by it's Office also, it is to tell the man that he should Direct all his actions to the right end, viz. The glory of God;
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For it's Office is not only to dictat our way, but to injoyn to us our end;
For it's Office is not only to dictate our Way, but to enjoin to us our end;
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Man hath not a power or liberty allowed to him to propose to himself, what end he pleaseth, such as Profit, Pleasure,
Man hath not a power or liberty allowed to him to propose to himself, what end he Pleases, such as Profit, Pleasure,
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or Credit, as his main end, but is oblidged to eye the Glory of God as such;
or Credit, as his main end, but is obliged to eye the Glory of God as such;
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Which Conscience, by vertue of it's Office, and acting i•'s part aright (though, alace it often proves defective therein, being corrupted and defiled by sin) injoyns him to do.
Which Conscience, by virtue of it's Office, and acting i•'s part aright (though, alace it often Proves defective therein, being corrupted and defiled by since) enjoins him to do.
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4ly. In respect of the different considerations and sense of things;4ly. In respect of the different considerations and sense of things;
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it will often he displeased, accuse and condemn, when the man himself will be well pleased;
it will often he displeased, accuse and condemn, when the man himself will be well pleased;
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It will judge a thing unworthy to be intertained, which the man will judge worthy 〈 ◊ 〉 e•tertaining.
It will judge a thing unworthy to be entertained, which the man will judge worthy 〈 ◊ 〉 e•tertaining.
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And so Conscience is to be considered, though having it's 〈 ◊ 〉 in man, yet in many respects ▪ as some way different from him, and 〈 ◊ 〉,
And so Conscience is to be considered, though having it's 〈 ◊ 〉 in man, yet in many respects ▪ as Some Way different from him, and 〈 ◊ 〉,
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as it were to him, and set over him (as 〈 ◊ 〉 hinted before) to be a Guardian, witness, 〈 ◊ 〉 or sensor, to take notice o• him in all his actions and carriage.
as it were to him, and Set over him (as 〈 ◊ 〉 hinted before) to be a Guardian, witness, 〈 ◊ 〉 or sensor, to take notice o• him in all his actions and carriage.
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Let no man then (as the Use of i•) think that ever he is,
Let no man then (as the Use of i•) think that ever he is,
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or can be alone, so long as he hath a Conscience within him, for he hath still something to testify for, or against him;
or can be alone, so long as he hath a Conscience within him, for he hath still something to testify for, or against him;
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to reprove him for what is wrong, and to commend him for that which is right ▪ And though many poor wretches are readie to think, and 〈 ◊ 〉 to fancy themselves to be quiet,
to reprove him for what is wrong, and to commend him for that which is right ▪ And though many poor wretches Are ready to think, and 〈 ◊ 〉 to fancy themselves to be quiet,
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and well, when they bli•, or c•erize, or bribe thei• Conscience, yet it will be found to be still waiting on them,
and well, when they bli•, or c•erize, or bribe thei• Conscience, yet it will be found to be still waiting on them,
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and watching them is all they do.
and watching them is all they do.
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2ly. Observe, That Conscience is a most divine thing ▪ therefore Paul taketh it to be more impartial then himself;2ly. Observe, That Conscience is a most divine thing ▪ Therefore Paul Takes it to be more impartial then himself;
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and joyns it with the Holy Ghost in testifying;
and joins it with the Holy Ghost in testifying;
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if it were not in some respect, a more divine thing th• the man himself, such weight would not be laid on it, and it's Testimony;
if it were not in Some respect, a more divine thing th• the man himself, such weight would not be laid on it, and it's Testimony;
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And if we look to these things (hinted at in the foregoing Observation) viz. to the immediat Master of it, God;
And if we look to these things (hinted At in the foregoing Observation) viz. to the immediate Master of it, God;
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to the Rul• that it walketh by, his Will revealed in his Word; to the end it directs to.
to the Rul• that it walks by, his Will revealed in his Word; to the end it directs to.
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or enjoyns, the honour of God;
or enjoins, the honour of God;
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and to the whole way of of it's considering, and judging of things, not only as pleasant,
and to the Whole Way of of it's considering, and judging of things, not only as pleasant,
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or externally profitable to us, but mainly as pleasing to God, and for his honour, as conducing to the advancing of 〈 ◊ 〉 with him, or Conformity to him; It's most divine.
or externally profitable to us, but mainly as pleasing to God, and for his honour, as conducing to the advancing of 〈 ◊ 〉 with him, or Conformity to him; It's most divine.
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The Use teacheth us to lay more weight on Conscience as spiritual, and as that which taketh up things better,
The Use Teaches us to lay more weight on Conscience as spiritual, and as that which Takes up things better,
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and is a far better di•cerner and judge of things then we ou• selves are.
and is a Far better di•cerner and judge of things then we ou• selves Are.
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3ly. Observ•, That the attesting of Conscience is a most grave, important, and solemn thing, • bu•ines of highest concernment,3ly. Observ•, That the attesting of Conscience is a most grave, important, and solemn thing, • bu•ines of highest concernment,
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and such as ought to be 〈 ◊ 〉 great weight with others; It's so mide use of here;
and such as ought to be 〈 ◊ 〉 great weight with Others; It's so mide use of Here;
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yea •t's Testimony is some way to have weight with us, and to be respected as the Testimony of Christ himself, and of the Holy Ghost;
yea •t's Testimony is Some Way to have weight with us, and to be respected as the Testimony of christ himself, and of the Holy Ghost;
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Therefore it's here joyned with them in its Testimony;
Therefore it's Here joined with them in its Testimony;
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and it cannot be otherwayes, God being (as was said before) the immediat Master of it,
and it cannot be otherways, God being (as was said before) the immediate Master of it,
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and it being so divine a thing; none can attest Conscience, but they must needs attest God with it.
and it being so divine a thing; none can attest Conscience, but they must needs attest God with it.
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The Use is, To teach us to be more warry in attesting Conscience in a light and trivial way;
The Use is, To teach us to be more warry in attesting Conscience in a Light and trivial Way;
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It's in Scripture Language an attesting Christ, and the Holy Ghost;
It's in Scripture Language an attesting christ, and the Holy Ghost;
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and when ever we dar not appeal to them as Witnesses, we would beware of appealing to,
and when ever we dar not appeal to them as Witnesses, we would beware of appealing too,
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or of attesting Conscience, or taking it to be a Witnes. 4ly. Observe, That there is a great difference among Consciences;
or of attesting Conscience, or taking it to be a Witness. 4ly. Observe, That there is a great difference among Consciences;
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for these words, My conscience beareth me witnes in the holy Ghost, imports two things, 1. His attesting his Conscience not simply,
for these words, My conscience bears me witness in the holy Ghost, imports two things, 1. His attesting his Conscience not simply,
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but as it's sanctified by the Spirit.
but as it's sanctified by the Spirit.
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2ly. It not only imports Sanctification in the habit of it, but in it's exercise also;2ly. It not only imports Sanctification in the habit of it, but in it's exercise also;
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for he knew that a mans attesting of his meer natural Conscience is not of such value, it being a thing that may be easily deluded, and go wrong;
for he knew that a men attesting of his mere natural Conscience is not of such valve, it being a thing that may be Easily deluded, and go wrong;
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but sayeth he, I attest my conscience in the holy Ghost, and as acted by him;
but Saith he, I attest my conscience in the holy Ghost, and as acted by him;
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There is a difference betwixt a renewed, and unrenewed Conscience;
There is a difference betwixt a renewed, and unrenewed Conscience;
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and a difference betwixt a pure Conscience and a defiled one, To the pure (sayeth the Apostle, Tit. 1. 15.) all things are pure, but to them that are defiled,
and a difference betwixt a pure Conscience and a defiled one, To the pure (Saith the Apostle, Tit. 1. 15.) all things Are pure, but to them that Are defiled,
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and unbelieving, is nothing pure, but even their mind and conscience ▪ is defiled; Pauls appealing his Conscience, is as it's opposit to such a Conscience;and unbelieving, is nothing pure, but even their mind and conscience ▪ is defiled; Paul's appealing his Conscience, is as it's opposite to such a Conscience;
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There is also an evil and a good Conscience, as these words lately spoken of, 1 Pet. 3. 21 The answer of a good conscience toward God, clear;
There is also an evil and a good Conscience, as these words lately spoken of, 1 Pet. 3. 21 The answer of a good conscience towards God, clear;
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There is likewise a cauterized Conscience, and a tender Conscience: yea, there is some difference of Consciences among Believers themselves;
There is likewise a cauterized Conscience, and a tender Conscience: yea, there is Some difference of Consciences among Believers themselves;
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some Consciences are weak, some strong;
Some Consciences Are weak, Some strong;
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some are sleepy, some waking, some are secure, some in the lively exercise of the Grace of God,
Some Are sleepy, Some waking, Some Are secure, Some in the lively exercise of the Grace of God,
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and acted by the Spirit, according to the will of God; and this is the Conscience meant here.
and acted by the Spirit, according to the will of God; and this is the Conscience meant Here.
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Use, This Difference would be well observed, for it will not be the Testimony of every Conscience that will bear a man through• it must be the Testimony of a Conscience sanctified,Use, This Difference would be well observed, for it will not be the Testimony of every Conscience that will bear a man through• it must be the Testimony of a Conscience sanctified,
vvb, d n1 vmd vbi av vvn, c-acp pn31 vmb xx vbi dt n1 pp-f d n1 cst vmb vvi dt n1 n1 pn31 vmb vbi dt n1 pp-f dt n1 vvn,
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and in that particular acted by the Holy Ghost.
and in that particular acted by the Holy Ghost.
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5ly. Observe, That there is no Testimony of a Conscience that can be satisfying, but the Testimony of a Conscience sanctified, and in a sanctified frame;5ly. Observe, That there is no Testimony of a Conscience that can be satisfying, but the Testimony of a Conscience sanctified, and in a sanctified frame;
av-j. vvb, cst pc-acp vbz dx n1 pp-f dt n1 cst vmb vbi vvg, cc-acp dt n1 pp-f dt n1 vvn, cc p-acp dt j-vvn n1;
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therefore he thinks it not enough to say, My conscience beareth me witnes, but he addeth, in the Holy Ghost; And in that passage, 1 Pet. 3. 21. It's not the answer of Conscience simply, but the answer of a good conscience, of a waking, tender, spiritual,
Therefore he thinks it not enough to say, My conscience bears me witness, but he adds, in the Holy Ghost; And in that passage, 1 Pet. 3. 21. It's not the answer of Conscience simply, but the answer of a good conscience, of a waking, tender, spiritual,
av pns31 vvz pn31 xx av-d pc-acp vvi, po11 n1 vvz pno11 vvi, p-acp pns31 vvz, p-acp dt j n1; cc p-acp d n1, crd np1 crd crd pn31|vbz xx dt n1 pp-f n1 av-j, p-acp dt n1 pp-f dt j n1, pp-f dt n-vvg, j, j,
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and well enlightned Conscience, that satisfieth.
and well enlightened Conscience, that Satisfieth.
cc av vvd n1, cst vvz.
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Use, Therefore ere men lay much weight on the testimony of their Conscience, they would first put it •o proof ▪ and see that it be the Testimony of a sanctified Conscience, and in a sanctified frame;Use, Therefore ere men lay much weight on the testimony of their Conscience, they would First put it •o proof ▪ and see that it be the Testimony of a sanctified Conscience, and in a sanctified frame;
n1, av p-acp n2 vvb d n1 p-acp dt n1 pp-f po32 n1, pns32 vmd ord vvi pn31 av n1 ▪ cc vvb cst pn31 vbb dt n1 pp-f dt j-vvn n1, cc p-acp dt j-vvn n1;
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if a man be not of some credit, his Testimony will not be of much weight in any matter;
if a man be not of Some credit, his Testimony will not be of much weight in any matter;
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it is even so with Conscience, as to it's Testimony. 6ly. Observe, That sometimes, and in some Cases, Believers may very warrantably attest their Conscience, and appeal to it's Testimony;
it is even so with Conscience, as to it's Testimony. 6ly. Observe, That sometime, and in Some Cases, Believers may very warrantably attest their Conscience, and appeal to it's Testimony;
pn31 vbz av av p-acp n1, c-acp pc-acp pn31|vbz n1. av-j. vvb, cst av, cc p-acp d n2, n2 vmb av av-j vvi po32 n1, cc vvi p-acp pn31|vbz n1;
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some Believers in the old Testament, and some in the new have done it:
Some Believers in the old Testament, and Some in the new have done it:
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Tho (as we said before) the attesting of Conscience be a very grave and solemn thing,
Though (as we said before) the attesting of Conscience be a very grave and solemn thing,
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and would not be used at all times, and in all cases, yet at some times,
and would not be used At all times, and in all cases, yet At Some times,
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and in some cases, it may be warrantably used, when rightly gone about:
and in Some cases, it may be warrantably used, when rightly gone about:
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I shall name Three or Four Considerations, or Cases from the Text, for clearing of it. 1. Conscience may be attested,
I shall name Three or Four Considerations, or Cases from the Text, for clearing of it. 1. Conscience may be attested,
pns11 vmb vvi crd cc crd n2, cc n2 p-acp dt n1, p-acp vvg pp-f pn31. crd n1 vmb vbi vvn,
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when the matter that we assert, requireth such a solemn attesting of it;
when the matter that we assert, requires such a solemn attesting of it;
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And these things concur here to clear, that the matter wherein he attesteth his Conscience, is such, For, 1. It is a thing that concerneth Gods Glory not a little, that his Servant and Messenger is not walking according to the flesh, 2. It tendeth to the edification of others;
And these things concur Here to clear, that the matter wherein he attesteth his Conscience, is such, For, 1. It is a thing that concerns God's Glory not a little, that his Servant and Messenger is not walking according to the Flesh, 2. It tendeth to the edification of Others;
cc d n2 vvb av pc-acp vvi, cst dt n1 c-crq pns31 vvz po31 n1, vbz d, c-acp, crd pn31 vbz dt n1 cst vvz ng1 n1 xx dt j, cst po31 n1 cc n1 vbz xx vvg p-acp p-acp dt n1, crd pn31 vvz p-acp dt n1 pp-f n2-jn;
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for if he had not removed the prejudice that the Iews had at him, it might have marred their receiving the Truth from his mouth. 3. It tendeth to his own vindication, in as far as it tendeth to the former two ends,
for if he had not removed the prejudice that the Iews had At him, it might have marred their receiving the Truth from his Mouth. 3. It tendeth to his own vindication, in as Far as it tendeth to the former two ends,
c-acp cs pns31 vhd xx vvn dt n1 cst dt np2 vhd p-acp pno31, pn31 vmd vhi vvn po32 vvg dt n1 p-acp po31 n1. crd pn31 vvz p-acp po31 d n1, p-acp c-acp av-j c-acp pn31 vvz p-acp dt j crd n2,
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and he will not suffer any blot to ly here. 4. That which he asserteth, is a thing not obvious,
and he will not suffer any blot to lie Here. 4. That which he Asserteth, is a thing not obvious,
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and could not well be otherwayes made out; and in this so great and grave a matter, he spares not to attest God,
and could not well be otherways made out; and in this so great and grave a matter, he spares not to attest God,
cc vmd xx av vbi av vvn av; cc p-acp d av j cc j dt n1, pns31 vvz xx pc-acp vvi np1,
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and his own Conscience. 2. Consider the manner of his proceeding;
and his own Conscience. 2. Consider the manner of his proceeding;
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It's spoken in the sight of God gravely and soberly, I speak the truth in Christ,
It's spoken in the sighed of God gravely and soberly, I speak the truth in christ,
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and lie not, my conscience bearing me witnes in the holy ghost; He doth not rashly, and abruptly break out in it, as many do.and lie not, my conscience bearing me witness in the holy ghost; He does not rashly, and abruptly break out in it, as many doe.
cc vvb xx, po11 n1 vvg pno11 vvi p-acp dt j n1; pns31 vdz xx av-j, cc av-j vvi av p-acp pn31, c-acp d n1.
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3ly. Consider, that he is most clear in the thing, ere he attest his Conscience, he was sure that it was no lie,3ly. Consider, that he is most clear in the thing, ere he attest his Conscience, he was sure that it was no lie,
av-j. vvb, cst pns31 vbz av-ds j p-acp dt n1, c-acp pns31 vvb po31 n1, pns31 vbds j cst pn31 vbds dx n1,
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and that he had no mixture of untruth in it;
and that he had no mixture of untruth in it;
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yea, he is so clear that he dar swear it, and take Christ, and the Holy Ghost to witnes in it:
yea, he is so clear that he dar swear it, and take christ, and the Holy Ghost to witness in it:
uh, pns31 vbz av j cst pns31 n1 vvi pn31, cc vvb np1, cc dt j n1 pc-acp vvi p-acp pn31:
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When men dar not attest God in a matter, they should not attest their own Conscience in it,
When men dar not attest God in a matter, they should not attest their own Conscience in it,
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except they think that God will say one thing, and their Conscience another, which is contrary to the nature of Conscience;
except they think that God will say one thing, and their Conscience Another, which is contrary to the nature of Conscience;
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Men will say many things lightly, supposing them to be true that they will be loath to attest their Conscience in, till they be very clear,
Men will say many things lightly, supposing them to be true that they will be loath to attest their Conscience in, till they be very clear,
n2 vmb vvi d n2 av-j, vvg pno32 pc-acp vbi j cst pns32 vmb vbi j pc-acp vvi po32 n1 p-acp, c-acp pns32 vbb av j,
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and sure that they are true.
and sure that they Are true.
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4ly. Add this Consideration, that it is done, when he is in a holy spiritual and lively frame, My conscience (sayeth he) bearing me witnes in the holy Ghost; 4ly. Add this Consideration, that it is done, when he is in a holy spiritual and lively frame, My conscience (Saith he) bearing me witness in the holy Ghost;
av-j. vvb d n1, cst pn31 vbz vdn, c-crq pns31 vbz p-acp dt j j cc j n1, po11 n1 (vvz pns31) vvg pno11 vvi p-acp dt j n1;
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To attest Conscience in a carnal frame, is as unsuitable, as to rush in rashly, and unmannerly before a grave Judge, to crave a Sentence from him;
To attest Conscience in a carnal frame, is as unsuitable, as to rush in rashly, and unmannerly before a grave Judge, to crave a Sentence from him;
pc-acp vvi n1 p-acp dt j n1, vbz a-acp j, c-acp pc-acp vvi p-acp av-j, cc j p-acp dt j n1, pc-acp vvi dt n1 p-acp pno31;
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If our frame be not right, Conscience will never speak out an approving Testimony to us in that particular which we assert, and attest it in;
If our frame be not right, Conscience will never speak out an approving Testimony to us in that particular which we assert, and attest it in;
cs po12 n1 vbb xx j-jn, n1 vmb av-x vvi av dt vvg n1 p-acp pno12 p-acp d j r-crq pns12 vvb, cc vvb pn31 p-acp;
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For though, as to the matter it be true, and no lie, yet as to our circumstantiated attesting of it in so ill a frame, it will not approve us.
For though, as to the matter it be true, and no lie, yet as to our circumstantiated attesting of it in so ill a frame, it will not approve us.
c-acp cs, c-acp p-acp dt n1 pn31 vbb j, cc dx n1, av c-acp p-acp po12 vvn vvg pp-f pn31 p-acp av j-jn dt n1, pn31 vmb xx vvi pno12.
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7ly. In the general, Observe, That Conscience it's Testimony, when warrantably made use of, is a thing very useful, refreshing, and comfortable to a Believer;7ly. In the general, Observe, That Conscience it's Testimony, when warrantably made use of, is a thing very useful, refreshing, and comfortable to a Believer;
av-j. p-acp dt n1, vvb, cst n1 pn31|vbz n1, c-crq av-j vvd n1 pp-f, vbz dt n1 av j, vvg, cc j p-acp dt n1;
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There is nothing readily, that more comforts him in a strait ▪ it's a singularly good back-friend;
There is nothing readily, that more comforts him in a strait ▪ it's a singularly good backfriend;
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Therefore, when Paul hath few other friends, he maketh use of this, and findeth much peace and comfort from it;
Therefore, when Paul hath few other Friends, he makes use of this, and finds much peace and Comfort from it;
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And hence he sayth, 2 Cor. 1. 12. Our rejoycing is this, the testimony of our conscience, &c. To clear this in a word further:
And hence he say, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, etc. To clear this in a word further:
cc av pns31 vvz, crd np1 crd crd np1 vvg vbz d, dt n1 pp-f po12 n1, av p-acp vvi d p-acp dt n1 av-jc:
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it is in these Three Cases exceeding useful, 1. In the Case of Reproach, I have (sayeth Paul, Acts 23. 1.) lived in all good conscience before God untill this day;
it is in these Three Cases exceeding useful, 1. In the Case of Reproach, I have (Saith Paul, Acts 23. 1.) lived in all good conscience before God until this day;
pn31 vbz p-acp d crd n2 vvg j, crd p-acp dt n1 pp-f n1, pns11 vhb (vvz np1, n2 crd crd) vvd p-acp d j n1 p-acp np1 c-acp d n1;
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And 2 Tim: 1. 3. I thank God whom I serve with pure conscience from my fore-fathers. 2ly.
And 2 Tim: 1. 3. I thank God whom I serve with pure conscience from my Forefathers. 2ly.
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In the case of some notable Cross, when Christians are brought very low, in a great measure outwardly afflicted, or under great persecution;
In the case of Some notable Cross, when Christians Are brought very low, in a great measure outwardly afflicted, or under great persecution;
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This is (sayes ▪ the Apostle, 1 Pet. 2. 19, 20.) thank worthy, if a man for conscience towards God endure grief, suffering wrongfully; This is (Says ▪ the Apostle, 1 Pet. 2. 19, 20.) thank worthy, if a man for conscience towards God endure grief, suffering wrongfully;
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for what glory is it, if, when ye are buffeted for your faults, ye shall take it patiently? but if when ye do well and suffer for it,
for what glory is it, if, when you Are buffeted for your Faults, you shall take it patiently? but if when you do well and suffer for it,
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and take it patiently, this is acceptable with God. 3ly. and take it patiently, this is acceptable with God. 3ly.
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It's useful and comfortable as to our own peace in the case of Challenges for guilt, it silenceth,
It's useful and comfortable as to our own peace in the case of Challenges for guilt, it silenceth,
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and shoulders out all Challenges, and giveth holy boldness;
and shoulders out all Challenges, and gives holy boldness;
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If our hearts (or Consciences) condemn us not (sayes Iohn 1. Ep. Chap 3. v. 21.) then have we confidence towards God. If our hearts (or Consciences) condemn us not (Says John 1. Epistle Chap 3. v. 21.) then have we confidence towards God.
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The Use serves to teach us to be much in love with such a way, as we may have the Testimony of a good Conscience in it;
The Use serves to teach us to be much in love with such a Way, as we may have the Testimony of a good Conscience in it;
dt vvb vvz pc-acp vvi pno12 pc-acp vbi av-d p-acp n1 p-acp d dt n1, c-acp pns12 vmb vhi dt n1 pp-f dt j n1 p-acp pn31;
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and to be much in love with such a Conscience, as may give us such a comfortable Testimony in all our straits and difficulties.
and to be much in love with such a Conscience, as may give us such a comfortable Testimony in all our straits and difficulties.
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More particularly, we shall speak to that which we mainly aim at, in these Four or Five Observations; Consider then first, What Paul is about here, he is asserting a truth, viz. That he was in great beavines for his brethren,
More particularly, we shall speak to that which we mainly aim At, in these Four or Five Observations; Consider then First, What Paul is about Here, he is asserting a truth, viz. That he was in great beavines for his brothers,
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and kinsmen according to the flesh ▪ And he attests his Conscience that it was so,and kinsmen according to the Flesh ▪ And he attests his Conscience that it was so,
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and that he was honest, and sincere in asserting it;
and that he was honest, and sincere in asserting it;
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Whence Observe, That there is no action of a mans Life, but Conscience hath a concern in it,
Whence Observe, That there is no actium of a men Life, but Conscience hath a concern in it,
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and hath something to say to him concerning it;
and hath something to say to him Concerning it;
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if it were but the speaking of a word, let be the doing of any bussiness, Conscience hath alwayes something to say for him, or against him;
if it were but the speaking of a word, let be the doing of any business, Conscience hath always something to say for him, or against him;
cs pn31 vbdr p-acp dt n-vvg pp-f dt n1, vvb vbi dt vdg pp-f d n1, n1 vhz av pi p-acp vvi p-acp pno31, cc p-acp pno31;
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So that we may confidently say, there is no action of so little moment, in thought, word or deed;
So that we may confidently say, there is no actium of so little moment, in Thought, word or deed;
av cst pns12 vmb av-j vvi, pc-acp vbz dx n1 pp-f av j n1, p-acp n1, n1 cc n1;
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as, whither a man be called to do, or forbear, to speak, or to be silent,
as, whither a man be called to do, or forbear, to speak, or to be silent,
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but in all these, Conscience hath a sense and consideration of it, and a Testimony to give for,
but in all these, Conscience hath a sense and consideration of it, and a Testimony to give for,
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or against the man about it.
or against the man about it.
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I am not now speaking of things sinful, or unlawful on the matter, but of such things as on the matter are lawful;
I am not now speaking of things sinful, or unlawful on the matter, but of such things as on the matter Are lawful;
pns11 vbm xx av vvg pp-f n2 j, cc j p-acp dt n1, cc-acp pp-f d n2 c-acp p-acp dt n1 vbr j;
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As when a man speaketh truth;
As when a man speaks truth;
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whither he speaketh it truly, and with an honest intention or not, Therefore when Paul is speaking a truth here, he looks to his Conscience, and hearkens what it sayeth:
whither he speaks it truly, and with an honest intention or not, Therefore when Paul is speaking a truth Here, he looks to his Conscience, and hearkens what it Saith:
c-crq pns31 vvz pn31 av-j, cc p-acp dt j n1 cc xx, av c-crq np1 vbz vvg dt n1 av, pns31 vvz p-acp po31 n1, cc vvz r-crq pn31 vvz:
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Put these Four together, and ye will find it clear, that a sanctified Conscience, in a sanctified and good Frame, will alwayes have something to say,
Put these Four together, and you will find it clear, that a sanctified Conscience, in a sanctified and good Frame, will always have something to say,
vvb d crd av, cc pn22 vmb vvi pn31 j, cst dt j-vvn n1, p-acp dt j-vvn cc j n1, vmb av vhi pi pc-acp vvi,
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for, or against a man, in every thing that he goes about;
for, or against a man, in every thing that he Goes about;
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I say, a sanctified Conscience, in a sanctified Frame, because that is the Conscience we are speaking of,
I say, a sanctified Conscience, in a sanctified Frame, Because that is the Conscience we Are speaking of,
pns11 vvb, dt j-vvn n1, p-acp dt j-vvn n1, c-acp d vbz dt n1 pns12 vbr vvg pp-f,
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and the Conscience that most compleatly dischargeth it's duty. 1 If we consider this, That there is no humane action,
and the Conscience that most completely dischargeth it's duty. 1 If we Consider this, That there is no humane actium,
cc dt n1 cst av-ds av-j vvz pn31|vbz n1. crd cs pns12 vvb d, cst pc-acp vbz dx j n1,
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but God hath given man a Rule, directing how it shall be ordered, how he shall eat,
but God hath given man a Rule, directing how it shall be ordered, how he shall eat,
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and how he shall drink, how he shall plow, pray, hear, read, confer, how he shall walk in Company,
and how he shall drink, how he shall blow, pray, hear, read, confer, how he shall walk in Company,
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and out of Company, how he shall go about the Duties of his Calling; and it prescribes the manner of doing these things, as well as the matter;
and out of Company, how he shall go about the Duties of his Calling; and it prescribes the manner of doing these things, as well as the matter;
cc av pp-f n1, c-crq pns31 vmb vvi p-acp dt n2 pp-f po31 vvg; cc pn31 vvz dt n1 pp-f vdg d n2, c-acp av c-acp dt n1;
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Therefore, 1 Tim. 3. 16, 1•.
Therefore, 1 Tim. 3. 16, 1•.
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It's said, All Scripture is given by divine inspiration of God, and is profitable for doctrine,
It's said, All Scripture is given by divine inspiration of God, and is profitable for Doctrine,
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for reproof, for instruction in righteousness, and for correction, that the man of God may be perfect, throughly furnished unto every good work: for reproof, for instruction in righteousness, and for correction, that the man of God may be perfect, thoroughly furnished unto every good work:
p-acp n1, p-acp n1 p-acp n1, cc p-acp n1, cst dt n1 pp-f np1 vmb vbi j, av-j vvn p-acp d j n1:
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It furnishes him with light and direction ▪ not only in the matter (as • said) but in the manner of doing. 2. 〈 ◊ 〉, That a man in all his actions is either walking ▪ according,
It furnishes him with Light and direction ▪ not only in the matter (as • said) but in the manner of doing. 2. 〈 ◊ 〉, That a man in all his actions is either walking ▪ according,
pn31 vvz pno31 p-acp n1 cc n1 ▪ xx av-j p-acp dt n1 (c-acp • vvd) cc-acp p-acp dt n1 pp-f vdg. crd 〈 sy 〉, cst dt n1 p-acp d po31 n2 vbz d n-vvg ▪ vvg,
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and agreeably to t•at rule, or not, his action is ei•her conform or disconform to the Rule, there is not a mids;
and agreeably to t•at Rule, or not, his actium is ei•her conform or disconform to the Rule, there is not a mids;
cc av-j p-acp j n1, cc xx, po31 n1 vbz av-c vvi cc vvi p-acp dt n1, pc-acp vbz xx dt n2-jn;
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He either doth according to it, or he doth not according to it;
He either does according to it, or he does not according to it;
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If he do the action as the word prescribeth, Conscience hath something to say for him;
If he do the actium as the word prescribeth, Conscience hath something to say for him;
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if no•, it hath something to say against him. 3. 〈 ◊ 〉, that in all actions as they are •one or performed,
if no•, it hath something to say against him. 3. 〈 ◊ 〉, that in all actions as they Are •one or performed,
cs n1, pn31 vhz pi pc-acp vvi p-acp pno31. crd 〈 sy 〉, cst p-acp d n2 c-acp pns32 vbr vvn cc vvn,
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and as 〈 ◊ 〉, God is either pleased or displeased; If the action be done according to his will, he is pleased:
and as 〈 ◊ 〉, God is either pleased or displeased; If the actium be done according to his will, he is pleased:
cc c-acp 〈 sy 〉, np1 vbz av-d vvn cc vvn; cs dt n1 vbb vdn p-acp p-acp po31 n1, pns31 vbz vvn:
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if it be not done according to his will, he is displeased. 4. Con•ider, That a sanctified Conscience taketh up a mans actions,
if it be not done according to his will, he is displeased. 4. Con•ider, That a sanctified Conscience Takes up a men actions,
cs pn31 vbb xx vdn vvg p-acp po31 n1, pns31 vbz vvn. crd np1, cst dt j-vvn n1 vvz a-acp dt ng1 n2,
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and considereth him in them, not according to the matter only;
and Considereth him in them, not according to the matter only;
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bu• also as they are agreeable to the Rule for the manner, principle, motive, and end; and •estifieth of them accordingly:
bu• also as they Are agreeable to the Rule for the manner, principle, motive, and end; and •estifieth of them accordingly:
n1 av c-acp pns32 vbr j p-acp dt n1 p-acp dt n1, n1, n1, cc n1; cc vvz pp-f pno32 av-vvg:
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So that if God have an interest in all a mans actions, a sanctified Conscience hath also an interest in them:
So that if God have an Interest in all a men actions, a sanctified Conscience hath also an Interest in them:
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I say, a sanctified Conscience, because it most singly plea•eth Gods interest.
I say, a sanctified Conscience, Because it most singly plea•eth God's Interest.
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This is true also of a natural Conscience according to its light, for even such a Conscience (as it is said, Rom. 2. 5.) beareth witness,
This is true also of a natural Conscience according to its Light, for even such a Conscience (as it is said, Rom. 2. 5.) bears witness,
d vbz j av pp-f dt j n1 vvg p-acp po31 n1, c-acp av d dt n1 (c-acp pn31 vbz vvn, np1 crd crd) vvz n1,
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and the Gentiles show the works of the Law written in their heat•s, their conscience also bearing witness,
and the Gentiles show the works of the Law written in their heat•s, their conscience also bearing witness,
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and their thoughts in the mean while accusing or else excusing one another; and their thoughts in the mean while accusing or Else excusing one Another;
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And there is no natural man, if he take heed to his Conscience, in the doing of any action,
And there is no natural man, if he take heed to his Conscience, in the doing of any actium,
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but will find Conscience according to its light, speaking either for him, or against him;
but will find Conscience according to its Light, speaking either for him, or against him;
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either ac•using or else ex•using him ▪ but this is much more to be found is a sanctified C•nscience,
either ac•using or Else ex•using him ▪ but this is much more to be found is a sanctified C•nscience,
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because it hath much more light, and much more tenderness to act according •o that light,
Because it hath much more Light, and much more tenderness to act according •o that Light,
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and therefore it will find it self much more concerned in the actions of a believer.
and Therefore it will find it self much more concerned in the actions of a believer.
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The first Use is, for information and instruction in a ma•n practical point of Religion relating to mens conversation; Most men, 〈 ◊ 〉!
The First Use is, for information and instruction in a ma•n practical point of Religion relating to men's Conversation; Most men, 〈 ◊ 〉!
dt ord vvb vbz, p-acp n1 cc n1 p-acp dt n1 j n1 pp-f n1 vvg p-acp ng2 n1; ds n2, 〈 sy 〉!
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think that Conscience is not concerned except in some great things, some pa•pably sin•ul things, or some things immediatly relating to Religion;
think that Conscience is not concerned except in Some great things, Some pa•pably sin•ul things, or Some things immediately relating to Religion;
vvb d n1 vbz xx vvn c-acp p-acp d j n2, d av-j j n2, cc d n2 av-j vvg p-acp n1;
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and that in all other things they may live as they like, without taking notice of Conscience:
and that in all other things they may live as they like, without taking notice of Conscience:
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But • s•y, and have cleared it ▪ that Conscien•e hath •n 〈 ◊ 〉 and concern in every action, not only as to putting men to undertake it, (whereof we spoke before) but also as to their manner of performing the same;
But • s•y, and have cleared it ▪ that Conscien•e hath •n 〈 ◊ 〉 and concern in every actium, not only as to putting men to undertake it, (whereof we spoke before) but also as to their manner of performing the same;
cc-acp • uh-x, cc vhb vvn pn31 ▪ cst n1 vhz vbn 〈 sy 〉 cc vvi p-acp d n1, xx av-j a-acp p-acp vvg n2 p-acp vvb pn31, (c-crq pns12 vvd a-acp) cc-acp av c-acp p-acp po32 n1 pp-f vvg dt d;
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It not only puts a man to think, speak, or do ▪ but it's concerned in the manner of his thinking, speaking, and doing;
It not only puts a man to think, speak, or doe ▪ but it's concerned in the manner of his thinking, speaking, and doing;
pn31 xx av-j vvz dt n1 pc-acp vvi, vvb, cc n1 ▪ cc-acp pn31|vbz vvn p-acp dt n1 pp-f po31 n-vvg, vvg, cc vdg;
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Conscience in every one of these hath somewhat to say, viz. That we are either right or wrong.
Conscience in every one of these hath somewhat to say, viz. That we Are either right or wrong.
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The reason is ▪ because all a Christian mans actions may be taken up in a two-fold respect,
The reason is ▪ Because all a Christian men actions may be taken up in a twofold respect,
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or under a two-fold consideration. 1. In respect of the external action it self, or the matter of it,
or under a twofold consideration. 1. In respect of the external actium it self, or the matter of it,
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even though we consider them as indifferent;
even though we Consider them as indifferent;
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as whether a man stay at home, or go abroad, eat now, or for bear eating, &c. 2. As these actions are Christian, in which respect men are not only to look on the action •t self, mater•ally considered,
as whither a man stay At home, or go abroad, eat now, or for bear eating, etc. 2. As these actions Are Christian, in which respect men Are not only to look on the actium •t self, mater•ally considered,
c-acp cs dt n1 vvb p-acp n1-an, cc vvb av, vvb av, cc p-acp vvi vvg, av crd p-acp d n2 vbr np1, p-acp r-crq n1 n2 vbr xx av-j pc-acp vvi p-acp dt n1 vvb n1, av-j vvn,
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but they are also to look to the rules given to direct them how to walk Christianly in that action;
but they Are also to look to the rules given to Direct them how to walk Christianly in that actium;
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for there are many actions good in themselves, or in the first respect that will not be found to be Christianly and religiously good,
for there Are many actions good in themselves, or in the First respect that will not be found to be Christianly and religiously good,
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or good in this second respect;
or good in this second respect;
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The Christian should love God with all his heart, soul, strength ▪ and mind, Mat. 22. 37. He is not his own.
The Christian should love God with all his heart, soul, strength ▪ and mind, Mathew 22. 37. He is not his own.
dt njp vmd vvi np1 p-acp d po31 n1, n1, n1 ▪ cc n1, np1 crd crd pns31 vbz xx po31 d.
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he is bought with a price, and therefore should glorifie Go• in his body and spirit, which are Gods, 1 Cor. 6. 20. •hether he eat or drink,
he is bought with a price, and Therefore should Glorify Go• in his body and Spirit, which Are God's, 1 Cor. 6. 20. •hether he eat or drink,
pns31 vbz vvn p-acp dt n1, cc av vmd vvi n1 p-acp po31 n1 cc n1, r-crq vbr n2, vvn np1 crd crd av pns31 vvb cc vvi,
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or whatever he do, he should do al to the glory of God ▪ 1 Cor. 10. 30. Which three general precepts shew that we are not to level our actions as meerly natural m•n do,or whatever he do, he should do all to the glory of God ▪ 1 Cor. 10. 30. Which three general Precepts show that we Are not to level our actions as merely natural m•n do,
cc r-crq pns31 vvz, pns31 vmd vdi d p-acp dt n1 pp-f np1 ▪ crd np1 crd crd r-crq crd j n2 vvb cst pns12 vbr xx pc-acp vvi po12 n2 c-acp av-j j n2 vdb,
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but as it becomes Christians, to level them at his glory, as the great end and scope of them;
but as it becomes Christians, to level them At his glory, as the great end and scope of them;
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that to us to live may be Christ, that we may live to him, and glorifie him who hath bought us,
that to us to live may be christ, that we may live to him, and Glorify him who hath bought us,
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and that from a principle of love to him who hath loved us:
and that from a principle of love to him who hath loved us:
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Now Conscience cometh not in formally to deal on the first account, that is, as the action is good in it self, or on the matter;
Now Conscience comes not in formally to deal on the First account, that is, as the actium is good in it self, or on the matter;
av n1 vvz xx p-acp av-j pc-acp vvi p-acp dt ord n1, cst vbz, c-acp dt n1 vbz j p-acp pn31 n1, cc p-acp dt n1;
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There reason and judgement come in rather, and tell when a man doth that which is good or 〈 ◊ 〉 on the matter;
There reason and judgement come in rather, and tell when a man does that which is good or 〈 ◊ 〉 on the matter;
a-acp n1 cc n1 vvn p-acp av-c, cc vvb c-crq dt n1 vdz d r-crq vbz j cc 〈 sy 〉 a-acp dt n1;
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But Conscience comes in on the second accoun•, and telleth him when his action is done Christianly, 〈 ◊ 〉 wi•, in due manner, from a right principle,
But Conscience comes in on the second accoun•, and Telleth him when his actium is done Christianly, 〈 ◊ 〉 wi•, in due manner, from a right principle,
cc-acp n1 vvz p-acp p-acp dt ord n1, cc vvz pno31 c-crq po31 n1 vbz vdn av-jp, 〈 sy 〉 n1, p-acp j-jn n1, p-acp dt j-jn n1,
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and to a right 〈 ◊ 〉:
and to a right 〈 ◊ 〉:
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To make this out, it will be needful that we shortly speak a word to these two: 1. We shall shew what maketh an action truly Christian and Rel•gious. 2. We shall show that in all these things that make an action such, Conscience hath something to say to men whether •t be so with them.
To make this out, it will be needful that we shortly speak a word to these two: 1. We shall show what makes an actium truly Christian and Rel•gious. 2. We shall show that in all these things that make an actium such, Conscience hath something to say to men whither •t be so with them.
p-acp vvi d av, pn31 vmb vbi j cst pns12 av-j vvb dt n1 p-acp d crd: crd pns12 vmb vvi r-crq vvz dt n1 av-j np1 cc j. crd pns12 vmb vvi cst p-acp d d n2 cst vvb dt n1 d, n1 vhz pi pc-acp vvi p-acp n2 cs n1 vbb av p-acp pno32.
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As for the First, I speak no• of the matter of the action, or what maketh it good in that respect,
As for the First, I speak no• of the matter of the actium, or what makes it good in that respect,
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as that it be war•antable, and in nothing sinful, as to the matter, such as are •aring, drinking, hearing, reading, praying, &c. Beside this, there are these Four which must be present,
as that it be war•antable, and in nothing sinful, as to the matter, such as Are •aring, drinking, hearing, reading, praying, etc. Beside this, there Are these Four which must be present,
c-acp cst pn31 vbb j, cc p-acp pix j, c-acp p-acp dt n1, d c-acp vbr vvg, vvg, vvg, vvg, vvg, av p-acp d, pc-acp vbr d crd r-crq vmb vbi j,
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and carefully carried along in every action by the man that would act Christianly, and glorifie God therein;
and carefully carried along in every actium by the man that would act Christianly, and Glorify God therein;
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The want of which, or o• any of these, will make Conscience to have some-thing to say against him, as ground of Challenge;
The want of which, or o• any of these, will make Conscience to have something to say against him, as ground of Challenge;
dt n1 pp-f r-crq, cc n1 d pp-f d, vmb vvi n1 pc-acp vhi pi pc-acp vvi p-acp pno31, c-acp n1 pp-f vvb;
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as the having of them will make Conscience to •ay for him, and approve him:
as the having of them will make Conscience to •ay for him, and approve him:
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The 1. of these is, That a mans action be levelled at an higher end then himself;
The 1. of these is, That a men actium be leveled At an higher end then himself;
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and that is Gods honour, and the •fication of others; As for instance, men even in their eating and drinking are not to satisfie themselves,
and that is God's honour, and the •fication of Others; As for instance, men even in their eating and drinking Are not to satisfy themselves,
cc d vbz npg1 n1, cc dt n1 pp-f n2-jn; c-acp p-acp n1, n2 av p-acp po32 n-vvg cc vvg vbr xx pc-acp vvi px32,
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or to gratifie their appetite only, but they are to make their eating and drinking a mean to pro•ove the honour of God,
or to gratify their appetite only, but they Are to make their eating and drinking a mean to pro•ove the honour of God,
cc pc-acp vvi po32 n1 av-j, cc-acp pns32 vbr pc-acp vvi po32 n-vvg cc vvg dt j pc-acp vvi dt n1 pp-f np1,
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as the great and ultimat end;
as the great and ultimate end;
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sitting down on an •our end will furnish a ground of Challenge to the Conscience against the persons.
sitting down on an •our end will furnish a ground of Challenge to the Conscience against the Persons.
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The 2d. is, That it be from a cleanly motive;
The 2d. is, That it be from a cleanly motive;
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that not only it be a lawful and good thing which we do, but that it be done out of Conscience to God, and as service to him;
that not only it be a lawful and good thing which we do, but that it be done out of Conscience to God, and as service to him;
cst xx av-j pn31 vbb dt j cc j n1 r-crq pns12 vdb, cc-acp cst pn31 vbb vdn av pp-f n1 p-acp np1, cc p-acp n1 p-acp pno31;
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for a man may do a good action ▪ and not do it as such; As for instance, one man may give alms, and sin in the doing of it,
for a man may do a good actium ▪ and not do it as such; As for instance, one man may give alms, and since in the doing of it,
p-acp dt n1 vmb vdi dt j n1 ▪ cc xx vdi pn31 p-acp d; c-acp p-acp n1, crd n1 vmb vvi n2, cc n1 p-acp dt vdg pp-f pn31,
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and another, in giving, may off•r an acceptable sacrifice to God;
and Another, in giving, may off•r an acceptable sacrifice to God;
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Therefore Christ sayeth, Math. 10. 42 ▪ and Mark 9. 41. Whosoever giveth to drink to one of these little ones a cup of cold water, in the name as a disciple, viz. Considering him as such,
Therefore christ Saith, Math. 10. 42 ▪ and Mark 9. 41. Whosoever gives to drink to one of these little ones a cup of cold water, in the name as a disciple, viz. Considering him as such,
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and giving it to him as such a one, or in the name of, and because he •elongs to 〈 ◊ 〉 on that account,
and giving it to him as such a one, or in the name of, and Because he •elongs to 〈 ◊ 〉 on that account,
cc vvg pn31 p-acp pno31 p-acp d dt pi, cc p-acp dt n1 pp-f, cc c-acp pns31 vvz pc-acp 〈 sy 〉 a-acp cst n1,
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and under that consideration, and being sweyed by that, as his motive, verily he shall in no wayes loss his reward, This two men may suffer both a like unjustly from a churlish Master, or Superiour;
and under that consideration, and being swayed by that, as his motive, verily he shall in no ways loss his reward, This two men may suffer both a like unjustly from a churlish Master, or Superior;
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The one of whom may have no thanks, nor peace in his sufferings, when the other suffering Christianly, out of Conscience, to God,
The one of whom may have no thanks, nor peace in his sufferings, when the other suffering Christianly, out of Conscience, to God,
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and in obedience to his Command, that calleth him to it, is accepted and hath peace;
and in Obedience to his Command, that calls him to it, is accepted and hath peace;
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This is thank worthy, (sayeth the Apostle, 1 Pet. 2. 19.) If a man for conscience sake indure grief and suffer wrongfully; This is thank worthy, (Saith the Apostle, 1 Pet. 2. 19.) If a man for conscience sake endure grief and suffer wrongfully;
d vbz vvb j, (vvz dt n1, crd np1 crd crd) cs dt n1 p-acp n1 n1 vvi n1 cc vvi av-j;
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So in the love of a Husband to his Wife, and of a Parent to his,
So in the love of a Husband to his Wife, and of a Parent to his,
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or her Child, it's one thing to love on a meer natural account, and another thing to love such a Relation, Christianly,
or her Child, it's one thing to love on a mere natural account, and Another thing to love such a Relation, Christianly,
cc po31 n1, pn31|vbz crd n1 pc-acp vvi p-acp dt j j n1, cc j-jn n1 pc-acp vvi d dt n1, av-jp,
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and out of Conscience to God;
and out of Conscience to God;
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though the former is not condemned, yet it's this latter that maketh it to be a consciencious, and acceptable love before God.
though the former is not condemned, yet it's this latter that makes it to be a conscientious, and acceptable love before God.
cs dt j vbz xx vvn, av pn31|vbz d d cst vvz pn31 pc-acp vbi dt j, cc j n1 p-acp np1.
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The 3 ▪ is, That the action be gone about in the right manner, as such a particular action or duty is commanded to be done;
The 3 ▪ is, That the actium be gone about in the right manner, as such a particular actium or duty is commanded to be done;
dt crd ▪ vbz, cst dt n1 vbb vvn a-acp p-acp dt j-jn n1, c-acp d dt j n1 cc n1 vbz vvn pc-acp vbi vdn;
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As for instance, if it be a word of Instruction, or Admonition given by us to another;
As for instance, if it be a word of Instruction, or Admonition given by us to Another;
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that it be given prudently, lovingly, and tenderly;
that it be given prudently, lovingly, and tenderly;
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or what ever the action be in reference to others, that our manner of going about it, be such as may adorn the Doctrine of Christ,
or what ever the actium be in Referente to Others, that our manner of going about it, be such as may adorn the Doctrine of christ,
cc q-crq av dt n1 vbb p-acp n1 p-acp n2-jn, cst po12 n1 pp-f vvg p-acp pn31, vbb d c-acp vmb vvi dt n1 pp-f np1,
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and make the action to shine the more convincingly to others, because of our suitable way of discharging it;
and make the actium to shine the more convincingly to Others, Because of our suitable Way of discharging it;
cc vvi dt n1 pc-acp vvi dt av-dc av-vvg p-acp n2-jn, c-acp pp-f po12 j n1 pp-f vvg pn31;
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that we may have a Testimony in their Conscience, and may gain them, or further gain them to the love of God, and of godlinesse:
that we may have a Testimony in their Conscience, and may gain them, or further gain them to the love of God, and of godliness:
cst pns12 vmb vhi dt n1 p-acp po32 n1, cc vmb vvi pno32, cc av-jc vvi pno32 p-acp dt n1 pp-f np1, cc pp-f n1:
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But this cannot be so well instanced in particulars, because several duties require their own suitable way of performing of them.
But this cannot be so well instanced in particulars, Because several duties require their own suitable Way of performing of them.
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The 4th. thing that must go along, with every Action, is, That it be mixed with Faith, Heb. 4. 2. Not only the Faith of such an Action being good,
The 4th. thing that must go along, with every Actium, is, That it be mixed with Faith, Hebrew 4. 2. Not only the Faith of such an Actium being good,
dt ord. n1 cst vmb vvi a-acp, p-acp d n1, vbz, cst pn31 vbb vvn p-acp n1, np1 crd crd xx av-j dt n1 pp-f d dt n1 vbg j,
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and lawful in it self, (for that is alwayes presupposed) but these two things here are further requisit. 1. That the Action,
and lawful in it self, (for that is always presupposed) but these two things Here Are further requisite. 1. That the Actium,
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or Duty be gone about in the strength of Jesus Christ, so that it may have a Superiour Spiritual principle, to wit, Gods strength acting in it, and not our own simply;
or Duty be gone about in the strength of jesus christ, so that it may have a Superior Spiritual principle, to wit, God's strength acting in it, and not our own simply;
cc n1 vbb vvn a-acp p-acp dt n1 pp-f np1 np1, av cst pn31 vmb vhi dt j-jn j n1, pc-acp vvi, ng1 n1 vvg p-acp pn31, cc xx po12 d av-j;
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that croud of witnesses chronicled, Heb. 11. are said to do all they did, this way, viz. By faith, That is not only by Faith ▪ exercised on Christ,
that crowd of Witnesses chronicled, Hebrew 11. Are said to do all they did, this Way, viz. By faith, That is not only by Faith ▪ exercised on christ,
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for accepting of them, but also by Faith exercised on the strength of Christ, to be born through in the doing of what they did. 2. That not only Faith be exercised for divine strength in doing,
for accepting of them, but also by Faith exercised on the strength of christ, to be born through in the doing of what they did. 2. That not only Faith be exercised for divine strength in doing,
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and that the doers be denyed to their own strength, but that there be also a resting on Christ,
and that the doers be denied to their own strength, but that there be also a resting on christ,
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for the acceptation of their Persons and performances; and this is al•e requisit, as any of the former;
for the acceptation of their Persons and performances; and this is al•e requisite, as any of the former;
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because, though a Person do that which is good in it self, and have all the other requisits to the Action,
Because, though a Person do that which is good in it self, and have all the other requisites to the Actium,
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yet, if there be a falling in this, Conscience will not speak peace;
yet, if there be a falling in this, Conscience will not speak peace;
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By faith (It's said, Heb. 11. 4, 5. That) Abel offered a more acceptable sacrifice then Cain: By faith (It's said, Hebrew 11. 4, 5. That) Abel offered a more acceptable sacrifice then Cain:
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Both of them offered things that were good, and yet the ones Sacrifice was accepted, and the others rejected;
Both of them offered things that were good, and yet the ones Sacrifice was accepted, and the Others rejected;
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That which made the difference was, that Abel, in his Offering, exercised Faith on Christs Sacrifice, he offered it not as a Satisfaction in it self to God,
That which made the difference was, that Abel, in his Offering, exercised Faith on Christ Sacrifice, he offered it not as a Satisfaction in it self to God,
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but with respect to Jesus Christ typified by it, which the other did not;
but with respect to jesus christ typified by it, which the other did not;
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and proportionally there is somewhat required of all these, and more especially of this last in all Actions, to make them truly Religious, and Christian Actions.
and proportionally there is somewhat required of all these, and more especially of this last in all Actions, to make them truly Religious, and Christian Actions.
cc av-j a-acp vbz av vvn pp-f d d, cc av-dc av-j pp-f d ord p-acp d n2, pc-acp vvi pno32 av-j j, cc njp n2.
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Now, For the 2d. Particular, viz. That in all these things, that make an Action to be truly Religious, Conscience hath somewhat to say,
Now, For the 2d. Particular, viz. That in all these things, that make an Actium to be truly Religious, Conscience hath somewhat to say,
av, c-acp dt crd. j-jn, n1 cst p-acp d d n2, cst vvb dt n1 pc-acp vbi av-j j, n1 vhz av pc-acp vvi,
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and hath an interest, and concern, to testifie for, or against the man;
and hath an Interest, and concern, to testify for, or against the man;
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I shall instance this in Six •orts of Actions, to which all a mans Actions (I mean that are properly human Actions,
I shall instance this in Six •orts of Actions, to which all a men Actions (I mean that Are properly human Actions,
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or rationaly deliberat Actions) may be reduced, as to so many general heads.
or rationally deliberate Actions) may be reduced, as to so many general Heads.
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The First sort is, natural Actions, as Eating, Drinking, Sleeping, &c. In which (what ever many think to the contrary) Conscience hath an interest,
The First sort is, natural Actions, as Eating, Drinking, Sleeping, etc. In which (what ever many think to the contrary) Conscience hath an Interest,
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because they require the proposing of Gods Glory as their end; and he hath prescribed a way how to go about them aright.
Because they require the proposing of God's Glory as their end; and he hath prescribed a Way how to go about them aright.
c-acp pns32 vvb dt vvg pp-f npg1 n1 p-acp po32 n1; cc pns31 vhz vvn dt n1 c-crq pc-acp vvi p-acp pno32 av.
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The 2d. Sort, Is Civil Actions, as mens being exercised in this or that lawful Imployment, Trade, Calling, or Occupation;
The 2d. Sort, Is Civil Actions, as men's being exercised in this or that lawful Employment, Trade, Calling, or Occupation;
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and here Conscience hath an interest;
and Here Conscience hath an Interest;
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for it is said, that the plowing of the wicked is sin; Which, when gone about,
for it is said, that the plowing of the wicked is since; Which, when gone about,
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after the right manner by the Believer, is service to God, as well as his praying.
After the right manner by the Believer, is service to God, as well as his praying.
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The 3d. Sort is Moral Actions, such as are done from a principle of moral honesty;
The 3d. Sort is Moral Actions, such as Are done from a principle of moral honesty;
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As for instance, when a man barg•neth, and maketh a promise, anen• such and such things to be performed by him;
As for instance, when a man barg•neth, and makes a promise, anen• such and such things to be performed by him;
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to keep his word, which is morally good, yet is it not truly, Religiously and Christianly good,
to keep his word, which is morally good, yet is it not truly, Religiously and Christianly good,
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except it be done in obedience to the command of God, and with respect to his honour;
except it be done in Obedience to the command of God, and with respect to his honour;
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And here also Conscience hath interest;
And Here also Conscience hath Interest;
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for as a man cometh short of these things requisit, for making it a truly Religious,
for as a man comes short of these things requisite, for making it a truly Religious,
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or Christian Action, it will challenge and accu•e in so far, and when they are present, it will excuse, and commend him.
or Christian Actium, it will challenge and accu•e in so Far, and when they Are present, it will excuse, and commend him.
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The 4th. Sort is, External Duties of Religion;
The 4th. Sort is, External Duties of Religion;
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What is it, I pray, that makes the difference betwixt Formal and Hypocritical Service, and Worship ▪ and that which is accepted as service to God? Is it not, that one person performs such Duties conscionably and Christianly according to the Rules prescribed anent the right performing of them,
What is it, I pray, that makes the difference betwixt Formal and Hypocritical Service, and Worship ▪ and that which is accepted as service to God? Is it not, that one person performs such Duties Conscionably and Christianly according to the Rules prescribed anent the right performing of them,
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and another not? The 5th. Sort is, Inward Duties (or Graces) such as Repentance, Faith, Love ▪ Hope, &c. Of all which there are Counterfits, some things very like them, which yet are not indeed these:
and Another not? The 5th. Sort is, Inward Duties (or Graces) such as Repentance, Faith, Love ▪ Hope, etc. Of all which there Are Counterfeits, Some things very like them, which yet Are not indeed these:
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Conscience hath here likewayes a concern, and makes a difference;
Conscience hath Here likeways a concern, and makes a difference;
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As suppose two men are •orty for Sin, and we ma• suppose them to be someway alike, or equally sorrowful;
As suppose two men Are •orty for since, and we ma• suppose them to be someway alike, or equally sorrowful;
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and yet the sorrow of the one, is accounted the Grace of Repentance, and the others not,
and yet the sorrow of the one, is accounted the Grace of Repentance, and the Others not,
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because of the want of the requ•sits of Gospel, or gracious sorrow, or sorrow after a godly •ort, as the Apostle calls it, 2 Cor. 7. v. 11. So in the exercise of other Graces; where Conscience will challenge.
Because of the want of the requ•sits of Gospel, or gracious sorrow, or sorrow After a godly •ort, as the Apostle calls it, 2 Cor. 7. v. 11. So in the exercise of other Graces; where Conscience will challenge.
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and accu•e, or excu•e, and approve accordingly.
and accu•e, or excu•e, and approve accordingly.
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The 6th. Sort of Actions are passive (to speak so) or Sufferings, wherein Conscience hath a concern,
The 6th. Sort of Actions Are passive (to speak so) or Sufferings, wherein Conscience hath a concern,
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and tells the man that he should suffer, as a Christian from such a principle, and for such ends;
and tells the man that he should suffer, as a Christian from such a principle, and for such ends;
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which he through Grace endeavouring to do, Conscience speaks peace to him; And though another man suffer the same very things, yet he may want that testimony,
which he through Grace endeavouring to do, Conscience speaks peace to him; And though Another man suffer the same very things, yet he may want that testimony,
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because he wants the grounds of it, his sufferings being destitute of the requisite qualifications:
Because he Wants the grounds of it, his sufferings being destitute of the requisite qualifications:
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And therefore we would never think a thing to be of so little moment, that Conscience hath no concern in it, we cannot do, speak, think,
And Therefore we would never think a thing to be of so little moment, that Conscience hath no concern in it, we cannot do, speak, think,
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nor look, but Conscience hath some-thing to say of that deed, word, thought, or look, as it is circumstantiat;
nor look, but Conscience hath something to say of that deed, word, Thought, or look, as it is circumstantiate;
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either to accuse, if not as it ought to be, or to excuse and approve, if right, as to its requisits.
either to accuse, if not as it ought to be, or to excuse and approve, if right, as to its requisites.
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The 2d. Use is for trial of a sanctified Conscience in a •anctified frame, and for differencing it from another Conscience that is not so;
The 2d. Use is for trial of a sanctified Conscience in a •anctified frame, and for differencing it from Another Conscience that is not so;
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a sanctified Conscience, and in a sanctified frame, is alwayes medling with all the mans actions, not only when he is praying, hearing, reading,
a sanctified Conscience, and in a sanctified frame, is always meddling with all the men actions, not only when he is praying, hearing, reading,
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or conferring •o a spiritual purpose, but also when he is buying or selling, eating or drinking, speaking or keeping silent, abroad or at home, alone or in company, &c. It is very like that Paul had said many ▪ things when he was a Pharisee, that his Conscience medled not much with;
or conferring •o a spiritual purpose, but also when he is buying or selling, eating or drinking, speaking or keeping silent, abroad or At home, alone or in company, etc. It is very like that Paul had said many ▪ things when he was a Pharisee, that his Conscience meddled not much with;
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but now being a serious Christian, he cannot speak, nor write, but his Conscience medles with it;
but now being a serious Christian, he cannot speak, nor write, but his Conscience meddles with it;
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In a word, a sanctified Conscience is alwayes going along with a man, is still with him,
In a word, a sanctified Conscience is always going along with a man, is still with him,
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and letting him know that it is with him, and a sanctified man will needs have,
and letting him know that it is with him, and a sanctified man will needs have,
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and loves to have his Conscience constantly with him;
and loves to have his Conscience constantly with him;
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The word Conscience in the Original is significant, and sayes this much, that when it is right, the Christian and it are joyned together;
The word Conscience in the Original is significant, and Says this much, that when it is right, the Christian and it Are joined together;
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Whereas an unsanctified man parts company (as it were) with his Conscience, he loves not to take it, he will not take it with him, it is a burden to him, he would •ain be rid of its company;
Whereas an unsanctified man parts company (as it were) with his Conscience, he loves not to take it, he will not take it with him, it is a burden to him, he would •ain be rid of its company;
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and it often refuseth to go along with him;
and it often Refuseth to go along with him;
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It's never the worst Conscience that is often medling, providing it be owned and listned to when it medleth;
It's never the worst Conscience that is often meddling, providing it be owned and listened to when it meddleth;
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a sanctified Conscience medleth, 1. Constantly. 2. It medleth in all sorts of things, it puts the man when he hath spoken to search his heart,
a sanctified Conscience meddleth, 1. Constantly. 2. It meddleth in all sorts of things, it puts the man when he hath spoken to search his heart,
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whether he thought as he said. 3. It speaks in the Holy Ghost, according to the mind of God ▪ and interests it self, on Gods account, cleanly, spiritually,
whither he Thought as he said. 3. It speaks in the Holy Ghost, according to the mind of God ▪ and interests it self, on God's account, cleanly, spiritually,
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and impartially, without all by-respect to the man.
and impartially, without all by-respect to the man.
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The 3d ▪ Use, is for reproof to these that misken Conscience, and take none at all,
The 3d ▪ Use, is for reproof to these that misken Conscience, and take none At all,
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or but very little notice of it in the most part of their life;
or but very little notice of it in the most part of their life;
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Ah! How few are they that think and believe that Conscience is concerned in all their words and actions:
Ah! How few Are they that think and believe that Conscience is concerned in all their words and actions:
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And as for thoughts they are looked on by such as free, and therefore they never look, what it sayes of them,
And as for thoughts they Are looked on by such as free, and Therefore they never look, what it Says of them,
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and so spoil themselves of it's testimony, and lose their labour in not respecting it. The 4th. Use is of Exhortation;
and so spoil themselves of it's testimony, and loose their labour in not respecting it. The 4th. Use is of Exhortation;
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and we would seriously exhort you all to amend this great fault reproved, viz. the misregarding of Conscience,
and we would seriously exhort you all to amend this great fault reproved, viz. the misregarding of Conscience,
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and to respect Conscience in every thing, and to regard it more in your going out and coming in, in solitude and society, in every thing ye do, suffer not your selves to be cheated into a groundless apprehension, that any of your actions,
and to respect Conscience in every thing, and to regard it more in your going out and coming in, in solitude and society, in every thing you do, suffer not your selves to be cheated into a groundless apprehension, that any of your actions,
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even the commonest, as circumstantiat, are of so little moment, that Conscience hath no concern in them;
even the Commonest, as circumstantiate, Are of so little moment, that Conscience hath no concern in them;
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And if it hath, then I beseech you, take heed what: it sayes, and whether it testifies for or against you;
And if it hath, then I beseech you, take heed what: it Says, and whither it Testifies for or against you;
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and do not think that Conscience is officious, and medles in a business that concerneth it not,
and do not think that Conscience is officious, and meddles in a business that concerns it not,
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except ye think that there are some parts of your life that should not at all be religious,
except you think that there Are Some parts of your life that should not At all be religious,
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but that you are left in them to live as you list:
but that you Are left in them to live as you list:
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It's oft-times our fault that we limit Conscience to this and that particular action that is of some considerable concernment,
It's ofttimes our fault that we limit Conscience to this and that particular actium that is of Some considerable concernment,
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and some way shut it out as having no concern in these of lesser moment; And many, alace!
and Some Way shut it out as having no concern in these of lesser moment; And many, alace!
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shoulder it out from the tract of their life; and current of their actions; O! let this by any means be amended.
shoulder it out from the tract of their life; and current of their actions; OH! let this by any means be amended.
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SERMON II. ROM. 9. 1. I say the truth in Christ, I lie not, my Conscience also bearing me witness in the Holy Ghost.
SERMON II ROM. 9. 1. I say the truth in christ, I lie not, my Conscience also bearing me witness in the Holy Ghost.
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CHristians who have such a vigilant and constant attendant as Conscience waiting on them, had much need of watchfulness, that they may be kept in some suitableness of frame for intertaining that companion;
Christians who have such a vigilant and constant attendant as Conscience waiting on them, had much need of watchfulness, that they may be kept in Some suitableness of frame for entertaining that Companion;
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Conscience its work, is not only to be advising and deliberating what is to be done,
Conscience its work, is not only to be advising and deliberating what is to be done,
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but also to be waiting on when it comes to the acting and performing of what it hath been advising to;
but also to be waiting on when it comes to the acting and performing of what it hath been advising to;
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and it is indeed no less practique to carry Conscience along in the performing of duty,
and it is indeed no less practic to carry Conscience along in the performing of duty,
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then it is in taking some pains to consult it, and advise with it at the undertaking thereof,
then it is in taking Some pains to consult it, and Advice with it At the undertaking thereof,
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so as we may be answerable to Conscience as to both;
so as we may be answerable to Conscience as to both;
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oft-times some pains will be taken in deliberating and advising with Conscience what and when we should do,
ofttimes Some pains will be taken in deliberating and advising with Conscience what and when we should do,
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when we will exceedingly relent in taking it along with us in the performance:
when we will exceedingly relent in taking it along with us in the performance:
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Whence it frequently comes to pass, that we lose the peace we gained in advising with Conscience at our undertaking the action, by not carrying it along with us in performing:
Whence it frequently comes to pass, that we loose the peace we gained in advising with Conscience At our undertaking the actium, by not carrying it along with us in performing:
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This is the thing which we proposed to be spoken to from this verse, viz. The influence ▪ that Conscience hath on mens acting,
This is the thing which we proposed to be spoken to from this verse, viz. The influence ▪ that Conscience hath on men's acting,
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and the respect that they ought to have to it, not only before they undertake any action,
and the respect that they ought to have to it, not only before they undertake any actium,
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but in, and along the performing of it.
but in, and along the performing of it.
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The last Doctrine we spoke to from it was, that there is not any action of a mans life,
The last Doctrine we spoke to from it was, that there is not any actium of a men life,
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but Conscience is concerned in it, and hath something to say concerning it, for or against him;
but Conscience is concerned in it, and hath something to say Concerning it, for or against him;
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If it were but the speaking of a word, or the asserting of any truth;
If it were but the speaking of a word, or the asserting of any truth;
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as we see in this instance of Paul, his Conscience beareth him witness, it hath some-thing to say to him anent his doing it;
as we see in this instance of Paul, his Conscience bears him witness, it hath something to say to him anent his doing it;
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We cleared this in several, yea rather in all sorts of actions that men have to perform;
We cleared this in several, yea rather in all sorts of actions that men have to perform;
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There being none of them of so little moment, so extrinsick, or so indifferent, but in the performing of them, Conscience ought to be carried along,
There being none of them of so little moment, so extrinsic, or so indifferent, but in the performing of them, Conscience ought to be carried along,
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as having some-what to say for, or against the performer. We shall now add some four or five Observations more from the words;
as having somewhat to say for, or against the performer. We shall now add Some four or five Observations more from the words;
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And the first (which we may either take as an Use of the former, or as a distinct Observation by it self) is this;
And the First (which we may either take as an Use of the former, or as a distinct Observation by it self) is this;
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That men in the time of their going about any thing would advert and take heed to that sense which Conscience hath of their actions;
That men in the time of their going about any thing would advert and take heed to that sense which Conscience hath of their actions;
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And seing it hath some-thing to say, they would be lending to their ear all along the time of their performing the action, and hear what it saith;
And sing it hath something to say, they would be lending to their ear all along the time of their performing the actium, and hear what it Says;
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As before they undertake, they would advise with Conscience that they be right;
As before they undertake, they would Advice with Conscience that they be right;
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so in the time of performance, there would be a reflecting on Conscience, to know its sense of our doing;
so in the time of performance, there would be a reflecting on Conscience, to know its sense of our doing;
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Paul is now speaking and asserting somewhat, and he reflecteth on his Conscience to hear what it will say,Paul is now speaking and asserting somewhat, and he reflecteth on his Conscience to hear what it will say,
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and that he may get its testimony, that he is speaking sincerely; he is not now advising with Conscience, to know what he should do;
and that he may get its testimony, that he is speaking sincerely; he is not now advising with Conscience, to know what he should do;
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nor to get its censure of what he hath done;
nor to get its censure of what he hath done;
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but in the very time of his doing, he reflecteth and taketh notice what it saith;
but in the very time of his doing, he reflecteth and Takes notice what it Says;
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He asserteth that he is speaking truth, and taketh a look into his Conscience, to see if it be not so, that he is indeed speaking the truth, and truly;
He Asserteth that he is speaking truth, and Takes a look into his Conscience, to see if it be not so, that he is indeed speaking the truth, and truly;
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Or we may take the Doctrine thus, it is a main piece of a tender walk in a Christian, not only to deliberate with Conscience before he do any thing,
Or we may take the Doctrine thus, it is a main piece of a tender walk in a Christian, not only to deliberate with Conscience before he do any thing,
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and when he hath done it, to take its censure if it be rightly done,
and when he hath done it, to take its censure if it be rightly done,
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but also to reflect upon his Conscience in the very time of his doing of it,
but also to reflect upon his Conscience in the very time of his doing of it,
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and to hear what it will say of that which he is now a-doing, and of himself in the doing of it,
and to hear what it will say of that which he is now doing, and of himself in the doing of it,
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And we conceive that this is one of the main things meant by the testimony of Conscience;
And we conceive that this is one of the main things meant by the testimony of Conscience;
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When Conscience is put to it in the performance of a duty, to know what it will say concerning the man and his action;
When Conscience is put to it in the performance of a duty, to know what it will say Concerning the man and his actium;
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for if so be that Conscience hath something to say concerning every duty, for or against the man (as it is, Rom. 2. 15 ▪ Their Conscience bearing them witness,
for if so be that Conscience hath something to say Concerning every duty, for or against the man (as it is, Rom. 2. 15 ▪ Their Conscience bearing them witness,
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and their thoughts the mean while accusing or else excusing one another ) Then it will clearly follow that it is a main piece of a Christians duty to keep fair with his Conscience here ▪ and to take good heed what it saith, in the very interim and mean time of his performing every action;and their thoughts the mean while accusing or Else excusing one Another) Then it will clearly follow that it is a main piece of a Christians duty to keep fair with his Conscience Here ▪ and to take good heed what it Says, in the very interim and mean time of his performing every actium;
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Yea, it is not only a main piece of a Christians walk, but a main evidence of a tender walk in a Christian, viz. When he doth not only aim to be clear in undertaking a duty,
Yea, it is not only a main piece of a Christians walk, but a main evidence of a tender walk in a Christian, viz. When he does not only aim to be clear in undertaking a duty,
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but to carry Conscience along with him, and to know what it saith in following forth the duty.
but to carry Conscience along with him, and to know what it Says in following forth the duty.
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Take these two or three words for clearing it.
Take these two or three words for clearing it.
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First, Consider that the right performance of our actions and duties, or the making of them such as they should be, dependeth very much on the nick of our discharging them;First, Consider that the right performance of our actions and duties, or the making of them such as they should be, dependeth very much on the neck of our discharging them;
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so that though a man should deliberat never so well before, if he be in a carnal frame,
so that though a man should deliberate never so well before, if he be in a carnal frame,
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or have a selfie end •o the time of performance, he will be at a loss of his peace, and much miss his mark;
or have a Self end •o the time of performance, he will be At a loss of his peace, and much miss his mark;
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as the Apostle hath the word, Philip. 3. 13. I press toward the mark;
as the Apostle hath the word, Philip. 3. 13. I press towards the mark;
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In his aiming at holiness and a good conscience, he levelleth all his actions at that mark, the prize of the high calling of God;
In his aiming At holiness and a good conscience, he levelleth all his actions At that mark, the prize of the high calling of God;
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I shall make use of this similitude for illustrating it, let a man with a Bow or Musquet levell never so well,
I shall make use of this similitude for illustrating it, let a man with a Bow or Musquet level never so well,
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or take never so just a visie, if his hand waver in the instant of shooting, he cannot readily hit the mark;
or take never so just a visie, if his hand waver in the instant of shooting, he cannot readily hit the mark;
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Even so, though a man (as I said) deliberat and advise never so well with his Conscience before he do a thing,
Even so, though a man (as I said) deliberate and Advice never so well with his Conscience before he do a thing,
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if in the time of doing, he take not heed tenderly and steddily to it,
if in the time of doing, he take not heed tenderly and steadily to it,
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but fall carnal and selfie in it, he cannot have peace as to the performance of that action.
but fallen carnal and Self in it, he cannot have peace as to the performance of that actium.
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2dly. Consider that we are so very tickle in our frame (as the duties of holiness are some way in themselves) and our hearts so unstable, light and frothy, that though we should levell them right just now,2dly. Consider that we Are so very tickle in our frame (as the duties of holiness Are Some Way in themselves) and our hearts so unstable, Light and frothy, that though we should level them right just now,
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yet they will be ready quickly to start aside as a deceitful how upon out hand;
yet they will be ready quickly to start aside as a deceitful how upon out hand;
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It cannot therefore be sufficient ground for the testimony of a good Conscience, to deliberat in undertaking,
It cannot Therefore be sufficient ground for the testimony of a good Conscience, to deliberate in undertaking,
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except a man observe and reflect on his Conscience, and study to carry it along with him in the very time of his acting:
except a man observe and reflect on his Conscience, and study to carry it along with him in the very time of his acting:
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Our hearts are like to a distempered Clock or Watch, which being just now set never so right, ere we are aware, it will go wrong;
Our hearts Are like to a distempered Clock or Watch, which being just now Set never so right, ere we Are aware, it will go wrong;
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it will point the hour aright now, and within a little it's quite out of course,
it will point the hour aright now, and within a little it's quite out of course,
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because there is some defect or fault within, the Wheels not being evenly, or the Ballance not justly poised, or some other such cause;
Because there is Some defect or fault within, the Wheels not being evenly, or the Balance not justly poised, or Some other such cause;
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Even so though our heart were in a suitable frame just now, presently, and ere we turn us about (as it were) it's out of frame,
Even so though our heart were in a suitable frame just now, presently, and ere we turn us about (as it were) it's out of frame,
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so that we cannot well take our aim from it; It is so very deceitful, that it abides not in frame.
so that we cannot well take our aim from it; It is so very deceitful, that it abides not in frame.
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3dly. Consider that unless this reflecting on Conscience, in the time of performing the action,3dly. Consider that unless this reflecting on Conscience, in the time of performing the actium,
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or duty, be, a man will be at a loss of one of these two; He will either be at a loss as to his •ober composed and holy frame,
or duty, be, a man will be At a loss of one of these two; He will either be At a loss as to his •ober composed and holy frame,
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and turn carnal, which is frequently and readily incident even to believers, or he will be at a loss as to the confidence, boldness,
and turn carnal, which is frequently and readily incident even to believers, or he will be At a loss as to the confidence, boldness,
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and peace that he might otherwise have in the performance of such an action or duty;
and peace that he might otherwise have in the performance of such an actium or duty;
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for suppose a person to be in a good frame after he hath resolved on a duty, let it be for instance, speaking to edification, going about Prayer,
for suppose a person to be in a good frame After he hath resolved on a duty, let it be for instance, speaking to edification, going about Prayer,
p-acp vvb dt n1 pc-acp vbi p-acp dt j n1 c-acp pns31 vhz vvn p-acp dt n1, vvb pn31 vbi p-acp n1, vvg p-acp n1, vvg p-acp n1,
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or the making of some lawful Bargain, or the like;
or the making of Some lawful Bargain, or the like;
cc dt n-vvg pp-f d j n1, cc dt j;
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and he hath abundant light and clearness in his call to the thing, yet if he look not to,
and he hath abundant Light and clearness in his call to the thing, yet if he look not to,
cc pns31 vhz j n1 cc n1 p-acp po31 n1 p-acp dt n1, av cs pns31 vvb xx pc-acp,
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and reflect not on Conscience in the discharge of that duty, when a challenge cometh on the back of it,
and reflect not on Conscience in the discharge of that duty, when a challenge comes on the back of it,
cc vvb xx p-acp n1 p-acp dt n1 pp-f d n1, c-crq dt n1 vvz p-acp dt n1 pp-f pn31,
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as if he had been wrong; he cannot well answer nor repell it;
as if he had been wrong; he cannot well answer nor repel it;
c-acp cs pns31 vhd vbn j-jn; pns31 vmbx av vvi ccx vvi pn31;
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his being right being to him in that case (in some respect) little or no better then if he had been wrong;
his being right being to him in that case (in Some respect) little or no better then if he had been wrong;
po31 vbg av-jn vbg p-acp pno31 p-acp d n1 (p-acp d n1) j cc dx jc cs cs pns31 vhd vbn j-jn;
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because he observed not Conscience in the time of the action:
Because he observed not Conscience in the time of the actium:
c-acp pns31 vvd xx n1 p-acp dt n1 pp-f dt n1:
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And this is one great reason, no doubt, why believers have so little positive peace when they have done a good turn,
And this is one great reason, no doubt, why believers have so little positive peace when they have done a good turn,
cc d vbz pi j n1, dx n1, q-crq n2 vhb av av-j j n1 c-crq pns32 vhb vdn dt j n1,
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because they do not advert what Conscience sayes to them, in their going about it;
Because they do not advert what Conscience Says to them, in their going about it;
c-acp pns32 vdb xx vvi r-crq n1 vvz p-acp pno32, p-acp po32 vvg p-acp pn31;
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They are hereby also greatly at a lose, as to many sweet experiences of Gods kindnesse,
They Are hereby also greatly At a loose, as to many sweet experiences of God's kindness,
pns32 vbr av av av-j p-acp dt vvb, c-acp p-acp d j n2 pp-f npg1 n1,
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and condescending in assisting them, and of their own singlenesse win at, through Grace in the performing of Duties:
and condescending in assisting them, and of their own singleness win At, through Grace in the performing of Duties:
cc vvg p-acp vvg pno32, cc pp-f po32 d n1 vvi p-acp, p-acp n1 p-acp dt n-vvg pp-f n2:
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and we think also, that Christians living so much by a negative peace (to speak so) flows much from this ground, viz. Their little reflecting in the time of their doing Duty, (if once they be clear in the thing) whither they be suitably serious, and sincere in it;
and we think also, that Christians living so much by a negative peace (to speak so) flows much from this ground, viz. Their little reflecting in the time of their doing Duty, (if once they be clear in the thing) whither they be suitably serious, and sincere in it;
cc pns12 vvb av, cst np1 vvg av av-d p-acp dt j-jn n1 (pc-acp vvi av) vvz d p-acp d n1, n1 po32 j vvg p-acp dt n1 pp-f po32 vdg n1, (cs a-acp pns32 vbb j p-acp dt n1) c-crq pns32 vbb av-j j, cc j p-acp pn31;
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and so letting the opportunity go by, they are not so throughly clear in these things, that are evidences of a positive peace, in doing of such a duty rightly,
and so letting the opportunity go by, they Are not so thoroughly clear in these things, that Are evidences of a positive peace, in doing of such a duty rightly,
cc av vvg dt n1 vvb p-acp, pns32 vbr xx av av-j j p-acp d n2, cst vbr n2 pp-f dt j n1, p-acp vdg pp-f d dt n1 av-jn,
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as they might otherwayes be ▪ The First Use, Serves, to give you an evidence, and mark of a tender walk,
as they might otherways be ▪ The First Use, Serves, to give you an evidence, and mark of a tender walk,
c-acp pns32 vmd av vbi ▪ dt ord n1, vvz, pc-acp vvi pn22 dt n1, cc n1 pp-f dt j n1,
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and of a man that is tender in his walk;
and of a man that is tender in his walk;
cc pp-f dt n1 cst vbz j p-acp po31 n1;
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he is such a man that will not only ask his Conscience ere he begin an Action,
he is such a man that will not only ask his Conscience ere he begin an Actium,
pns31 vbz d dt n1 cst vmb xx av-j vvi po31 n1 c-acp pns31 vvb dt n1,
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but when he is a doing of it, what it thinketh of it:
but when he is a doing of it, what it Thinketh of it:
cc-acp c-crq pns31 vbz dt vdg pp-f pn31, r-crq pn31 vvz pp-f pn31:
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There are Three things that a tender Christian will reflect upon, in the time of his doing an Action or Duty;
There Are Three things that a tender Christian will reflect upon, in the time of his doing an Actium or Duty;
a-acp vbr crd n2 cst dt j njp vmb vvi p-acp, p-acp dt n1 pp-f po31 vdg dt n1 cc n1;
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1. He will reflect upon his manner of performing it; whither it be a natural Action, such as Eating and Drinking;
1. He will reflect upon his manner of performing it; whither it be a natural Actium, such as Eating and Drinking;
crd pns31 vmb vvi p-acp po31 n1 pp-f vvg pn31; c-crq pn31 vbb dt j n1, d c-acp vvg cc vvg;
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a civil Action, such as Buying and Selling;
a civil Actium, such as Buying and Selling;
dt j n1, d c-acp vvg cc vvg;
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a Religious Action, such as Praying, or hearing, &c. He will look that in them all he be single;
a Religious Actium, such as Praying, or hearing, etc. He will look that in them all he be single;
dt j n1, d c-acp vvg, cc vvg, av pns31 vmb vvi cst p-acp pno32 d pns31 vbb j;
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that his Eating and Drinking be to fit him to serve God;
that his Eating and Drinking be to fit him to serve God;
cst po31 vvg cc vvg vbi pc-acp vvi pno31 pc-acp vvi np1;
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That in his Buying and Selling, he seek not only his own things, but the good of his Neighbour,
That in his Buying and Selling, he seek not only his own things, but the good of his Neighbour,
cst p-acp po31 vvg cc vvg, pns31 vvb xx av-j po31 d n2, cc-acp dt j pp-f po31 n1,
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as well as his own good;
as well as his own good;
c-acp av c-acp po31 d j;
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That in his Praying, or Hearing, he be sincere, that it be in Faith, and according to the will of God, &c. 2ly. He will reflect on himself in the performing of his Actions, that he be in a right frame;
That in his Praying, or Hearing, he be sincere, that it be in Faith, and according to the will of God, etc. 2ly. He will reflect on himself in the performing of his Actions, that he be in a right frame;
cst p-acp po31 vvg, cc vvg, pns31 vbb j, cst pn31 vbb p-acp n1, cc vvg p-acp dt n1 pp-f np1, av av-j. pns31 vmb vvi p-acp px31 p-acp dt n-vvg pp-f po31 n2, cst pns31 vbb p-acp dt j-jn n1;
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that he be tender, and sincere, that some awe of God, and of a good Conscience be on him, that his Spirit be sober and composed, that a carnal frame steal not in upon him, in the time of his doing a warrantable Action,
that he be tender, and sincere, that Some awe of God, and of a good Conscience be on him, that his Spirit be Sobrium and composed, that a carnal frame steal not in upon him, in the time of his doing a warrantable Actium,
cst pns31 vbb j, cc j, cst d n1 pp-f np1, cc pp-f dt j n1 vbb p-acp pno31, cst po31 n1 vbb j cc vvn, cst dt j n1 vvb xx p-acp p-acp pno31, p-acp dt n1 pp-f po31 vdg dt j n1,
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or a commanded Duty, because that will marr it.
or a commanded Duty, Because that will mar it.
cc dt vvn n1, c-acp cst n1 vvb pn31.
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3dly. He will reflect upon his Conscience, that he may hear what it sayes of the Action;3dly. He will reflect upon his Conscience, that he may hear what it Says of the Actium;
av. pns31 vmb vvi p-acp po31 n1, cst pns31 vmb vvi r-crq pn31 vvz pp-f dt n1;
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He will not, as it were, take his Testimony from himself, but Conscience being as a distinct thing, some way from himself, he will hear what it sayeth;
He will not, as it were, take his Testimony from himself, but Conscience being as a distinct thing, Some Way from himself, he will hear what it Saith;
pns31 vmb xx, c-acp pn31 vbdr, vvb po31 n1 p-acp px31, cc-acp n1 vbg p-acp dt j n1, d n1 p-acp px31, pns31 vmb vvi r-crq pn31 vvz;
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As Paul doth here, it is truth which he speaketh, and he speaketh it in the right manner ▪ and yet he taketh a look of his Conscience,
As Paul does Here, it is truth which he speaks, and he speaks it in the right manner ▪ and yet he Takes a look of his Conscience,
c-acp np1 vdz av, pn31 vbz n1 r-crq pns31 vvz, cc pns31 vvz pn31 p-acp dt j-jn n1 ▪ cc av pns31 vvz dt n1 pp-f po31 n1,
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if he be doing so in very deed, to wit, sincerely, as in the sight of God;
if he be doing so in very deed, to wit, sincerely, as in the sighed of God;
cs pns31 vbi vdg av p-acp j n1, pc-acp vvi, av-j, c-acp p-acp dt n1 pp-f np1;
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yea more, he taketh the Testimony of his Conscience, if it be not so;
yea more, he Takes the Testimony of his Conscience, if it be not so;
uh av-dc, pns31 vvz dt n1 pp-f po31 n1, cs pn31 vbb xx av;
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And thus here he looketh not to, nor reflecteth on his Conscience, to alter any piece of his way,
And thus Here he looks not to, nor reflecteth on his Conscience, to altar any piece of his Way,
cc av av pns31 vvz xx p-acp, ccx vvz p-acp po31 n1, pc-acp vvi d n1 pp-f po31 n1,
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but to have it's sense of that piece of it; He gathers, that the Action is good from the Word;
but to have it's sense of that piece of it; He gathers, that the Actium is good from the Word;
cc-acp pc-acp vhi pn31|vbz n1 pp-f d n1 pp-f pn31; pns31 vvz, cst dt n1 vbz j p-acp dt n1;
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and he inquires if he be, and collects that he is right, in the performance from his Conscience, testifying according to the Word;
and he inquires if he be, and Collects that he is right, in the performance from his Conscience, testifying according to the Word;
cc pns31 vvz cs pns31 vbb, cc n2 cst pns31 vbz j-jn, p-acp dt n1 p-acp po31 n1, vvg p-acp p-acp dt n1;
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so that he will not trust himself, but goeth to Conscience, as being more impartial, to take it's Testimony:
so that he will not trust himself, but Goes to Conscience, as being more impartial, to take it's Testimony:
av cst pns31 vmb xx vvi px31, cc-acp vvz p-acp n1, c-acp vbg av-dc j, pc-acp vvi pn31|vbz n1:
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The reason then (as I said before) why few Christians have solid peace, is this,
The reason then (as I said before) why few Christians have solid peace, is this,
dt n1 av (c-acp pns11 vvd a-acp) c-crq d np1 vhi j n1, vbz d,
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if the matter of their Actions be good, and if they can answer their light therein, they reflect but little on their Conscience, in the performing thereof,
if the matter of their Actions be good, and if they can answer their Light therein, they reflect but little on their Conscience, in the performing thereof,
cs dt n1 pp-f po32 n2 vbb j, cc cs pns32 vmb vvi po32 n1 av, pns32 vvb p-acp j p-acp po32 n1, p-acp dt vvg av,
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and therefore want much of the peace and consolation that might otherwise accompany them in their Actions,
and Therefore want much of the peace and consolation that might otherwise accompany them in their Actions,
cc av vvb d pp-f dt n1 cc n1 cst vmd av vvi pno32 p-acp po32 n2,
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and when they are done, and over:
and when they Are done, and over:
cc c-crq pns32 vbr vdn, cc a-acp:
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and this evidence of tendernesse kythes rather, when a man is in the Act, then either before or after;
and this evidence of tenderness kythes rather, when a man is in the Act, then either before or After;
cc d n1 pp-f n1 n2 av-c, c-crq dt n1 vbz p-acp dt n1, av av-d p-acp cc a-acp;
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for fear, or awe may make a man seek Light before an Action, and a challenge may put him to reflect,
for Fear, or awe may make a man seek Light before an Actium, and a challenge may put him to reflect,
p-acp n1, cc n1 vmb vvi dt n1 vvb n1 p-acp dt n1, cc dt n1 vmb vvi pno31 pc-acp vvi,
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and examine when he hath done;
and examine when he hath done;
cc vvb c-crq pns31 vhz vdn;
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But here mainly lyeth the evidence of sincerity, and tendernesse, when in every step all along the Action,
But Here mainly lies the evidence of sincerity, and tenderness, when in every step all along the Actium,
cc-acp av av-j vvz dt n1 pp-f n1, cc n1, c-crq p-acp d n1 d p-acp dt n1,
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or Duty so far as is requisit, and humane infirmity will admit, he taketh heed what he is doing:
or Duty so Far as is requisite, and humane infirmity will admit, he Takes heed what he is doing:
cc n1 av av-j c-acp vbz j, cc j n1 vmb vvi, pns31 vvz n1 r-crq pns31 vbz vdg:
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and, as we said the other day, That it was an evidence of a tender Conscience, to be alwayes medling in every thing that a man doth;
and, as we said the other day, That it was an evidence of a tender Conscience, to be always meddling in every thing that a man does;
cc, c-acp pns12 vvd dt j-jn n1, cst pn31 vbds dt n1 pp-f dt j n1, pc-acp vbi av vvg p-acp d n1 cst dt n1 vdz;
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So we say now, that it is an evidence of a tender man, to listen and hear what censure his Conscience passeth on him, in performing his Actions ▪
So we say now, that it is an evidence of a tender man, to listen and hear what censure his Conscience passes on him, in performing his Actions ▪
av pns12 vvb av, cst pn31 vbz dt n1 pp-f dt j n1, pc-acp vvi cc vvi r-crq n1 po31 n1 vvz p-acp pno31, p-acp vvg po31 n2 ▪
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The 2d. Use, is for reproof;
The 2d. Use, is for reproof;
dt crd. n1, vbz p-acp n1;
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Ah! may we not find ▪ but by overly reflections, if we did advise with Conscience at our undertaking of such a work or Duty, that yet in the time of doing it, there was but little reflecting on our Conscience,
Ah! may we not find ▪ but by overly reflections, if we did Advice with Conscience At our undertaking of such a work or Duty, that yet in the time of doing it, there was but little reflecting on our Conscience,
uh vmb pns12 xx vvi ▪ cc-acp p-acp av-j n2, cs pns12 vdd vvi p-acp n1 p-acp po12 n-vvg pp-f d dt n1 cc n1, cst av p-acp dt n1 pp-f vdg pn31, pc-acp vbds cc-acp av-j vvg p-acp po12 n1,
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if it did bear us witnesse of our sincerity in going about it;
if it did bear us witness of our sincerity in going about it;
cs pn31 vdd vvi pno12 vvi pp-f po12 n1 p-acp vvg p-acp pn31;
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How many times will Men and Women be found Eating, Drinking, Buying, Selling, Going or Riding a lawful Journey, speaking of a Sermon, &c. And yet in these Actions,
How many times will Men and Women be found Eating, Drinking, Buying, Selling, Going or Riding a lawful Journey, speaking of a Sermon, etc. And yet in these Actions,
c-crq d n2 vmb n2 cc n2 vbb vvn vvg, vvg, vvg, vvg, vvg cc vvg dt j n1, vvg pp-f dt n1, av cc av p-acp d n2,
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but seldom, or never looking in, if they have the Testimony of their Conscience, that they are right in their going about of these things? Can this, I pray, speak a tender frame, that is so neglective of Conscience? It is certainly an evidence of ane untender Frame in Believers;
but seldom, or never looking in, if they have the Testimony of their Conscience, that they Are right in their going about of these things? Can this, I pray, speak a tender frame, that is so neglective of Conscience? It is Certainly an evidence of ane untender Frame in Believers;
cc-acp av, cc av-x vvg p-acp, cs pns32 vhb dt n1 pp-f po32 n1, cst pns32 vbr j-jn p-acp po32 vvg a-acp pp-f d n2? vmb d, pns11 vvb, vvb dt j n1, cst vbz av j pp-f n1? pn31 vbz av-j dt n1 pp-f j j n1 p-acp n2;
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and where ever it is habitual and regnant, it is an evidence of an evil state;
and where ever it is habitual and regnant, it is an evidence of an evil state;
cc c-crq av pn31 vbz j cc fw-la, pn31 vbz dt n1 pp-f dt j-jn n1;
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For, if one be a tender Christian, when should his Conscience be tender, if not in the nick of the performance of an Action? For that is the time when he will,
For, if one be a tender Christian, when should his Conscience be tender, if not in the neck of the performance of an Actium? For that is the time when he will,
c-acp, cs pi vbb dt j njp, q-crq vmd po31 n1 vbb j, cs xx p-acp dt n1 pp-f dt n1 pp-f dt n1? p-acp d vbz dt n1 c-crq pns31 vmb,
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or should be levelling, least he miss the mark:
or should be levelling, lest he miss the mark:
cc vmd vbi vvg, cs pns31 vvb dt n1:
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and knowing how fickle, and unconstant he is, and that he hath a heart like an unsteady hand;
and knowing how fickle, and unconstant he is, and that he hath a heart like an unsteady hand;
cc vvg c-crq j, cc j pns31 vbz, cc cst pns31 vhz dt n1 av-j dt j n1;
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how should he guard against it's levity, and unstablenesse?
how should he guard against it's levity, and unstableness?
q-crq vmd pns31 vvi p-acp pn31|vbz n1, cc n1?
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The 3d. Use, Is of Exhortation, to advert more to this Testimony of Conscience, in performing Duties;
The 3d. Use, Is of Exhortation, to advert more to this Testimony of Conscience, in performing Duties;
dt n1 n1, vbz pp-f n1, pc-acp vvi av-dc p-acp d n1 pp-f n1, p-acp vvg n2;
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O! Learn to reflect on your selves in every thing, and to ask your selves what ye are doing, that ye may know,
OH! Learn to reflect on your selves in every thing, and to ask your selves what you Are doing, that you may know,
uh vvb pc-acp vvi p-acp po22 n2 p-acp d n1, cc pc-acp vvi po22 n2 r-crq pn22 vbr vdg, cst pn22 vmb vvi,
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if ye be right or wrong; if wrong, that ye may take with it, and be humbled for it;
if you be right or wrong; if wrong, that you may take with it, and be humbled for it;
cs pn22 vbb j-jn cc n-jn; cs j-jn, cst pn22 vmb vvi p-acp pn31, cc vbi vvn p-acp pn31;
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if right, that ye may be comforted in it: We conceive this would be a notable guard to tendernesse, and keeping communion with God;
if right, that you may be comforted in it: We conceive this would be a notable guard to tenderness, and keeping communion with God;
cs j-jn, cst pn22 vmb vbi vvn p-acp pn31: pns12 vvb d vmd vbi dt j n1 p-acp n1, cc vvg n1 p-acp np1;
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and a soveraign help to prevent many sins, and much hipocrisie in our way of doing things;
and a sovereign help to prevent many Sins, and much hypocrisy in our Way of doing things;
cc dt j-jn n1 pc-acp vvi d n2, cc d n1 p-acp po12 n1 pp-f vdg n2;
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even to be taking exact notice, if we be indeed doing that which we professe to be doing,
even to be taking exact notice, if we be indeed doing that which we profess to be doing,
av pc-acp vbi vvg j n1, cs pns12 vbb av vdg d r-crq pns12 vvb pc-acp vbi vdg,
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if we be speaking to Edification, if we be praying in earnest, when we pretend to be praying ▪ &c.
if we be speaking to Edification, if we be praying in earnest, when we pretend to be praying ▪ etc.
cs pns12 vbb vvg p-acp n1, cs pns12 vbb vvg p-acp n1, c-crq pns12 vvb pc-acp vbi j-vvg ▪ av
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2ly. Observe, That when Conscience is well satisfied in a particular Action, or Duty ▪ it can signifie it's sense thereof to the man that performeth it,2ly. Observe, That when Conscience is well satisfied in a particular Actium, or Duty ▪ it can signify it's sense thereof to the man that Performeth it,
av-j. vvb, cst c-crq n1 vbz av vvn p-acp dt j n1, cc n1 ▪ pn31 vmb vvi pn31|vbz n1 av p-acp dt n1 cst vvz pn31,
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and speaketh a good word for him; This is the thing that Pauls Con ▪ science doth here;
and speaks a good word for him; This is the thing that Paul's Con ▪ science does Here;
cc vvz dt j n1 p-acp pno31; d vbz dt n1 cst npg1 vvb ▪ n1 vdz av;
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he is sincere in the thing that he asserts, and it beareth him witnes of his sincerity, when he adverteth to it:
he is sincere in the thing that he asserts, and it bears him witness of his sincerity, when he adverteth to it:
pns31 vbz j p-acp dt n1 cst pns31 vvz, cc pn31 vvz pno31 n1 pp-f po31 n1, c-crq pns31 vvz p-acp pn31:
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First, I say, Conscience can signify it's mind and sense of a particular Action, or Duty,First, I say, Conscience can signify it's mind and sense of a particular Actium, or Duty,
ord, pns11 vvb, n1 vmb vvi pn31|vbz n1 cc n1 pp-f dt j n1, cc n1,
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if it be well pleased, and can speak a good word for the man;
if it be well pleased, and can speak a good word for the man;
cs pn31 vbb av vvn, cc vmb vvi dt j n1 p-acp dt n1;
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it can signify it's mind at any time, but when it is well plea•ed, it signifies, it by testifying for the man:
it can signify it's mind At any time, but when it is well plea•ed, it signifies, it by testifying for the man:
pn31 vmb vvi pn31|vbz n1 p-acp d n1, cc-acp c-crq pn31 vbz av vvn, pn31 vvz, pn31 p-acp vvg p-acp dt n1:
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And 2ly ▪ I say, That not only does it testifie it's satisfaction with the Action,
And 2ly ▪ I say, That not only does it testify it's satisfaction with the Actium,
cc av-j ▪ pns11 vvb, cst xx av-j vdz pn31 vvi pn31|vbz n1 p-acp dt n1,
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but with every thing in it, when there is a right end, a right motive,
but with every thing in it, when there is a right end, a right motive,
cc-acp p-acp d n1 p-acp pn31, c-crq pc-acp vbz dt j-jn n1, dt j-jn n1,
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and a right manner of performance, when Christ is duely respected in it, and made use of for strength and acceptance.
and a right manner of performance, when christ is duly respected in it, and made use of for strength and acceptance.
cc dt j-jn n1 pp-f n1, c-crq np1 vbz av-jn vvn p-acp pn31, cc vvd n1 pp-f p-acp n1 cc n1.
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And 3ly. I add this, If men advert to it, and if it be asked;
And 3ly. I add this, If men advert to it, and if it be asked;
cc av-j. pns11 vvb d, cs n2 vvb p-acp pn31, cc cs pn31 vbb vvn;
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because it hath something to say alwayes, yet men will not hear, nor know what it sayeth,
Because it hath something to say always, yet men will not hear, nor know what it Saith,
c-acp pn31 vhz pi pc-acp vvi av, av n2 vmb xx vvi, ccx vvi r-crq pn31 vvz,
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except they advert well, and reflect, and take good heed to it.
except they advert well, and reflect, and take good heed to it.
c-acp pns32 vvb av, cc vvb, cc vvb j n1 p-acp pn31.
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3ly. Observe, That it is very strengthning, confirming, comforting, refreshing, and satisfying to a man in a particular Action, to have the Testimony of his Conscience for him;3ly. Observe, That it is very strengthening, confirming, comforting, refreshing, and satisfying to a man in a particular Actium, to have the Testimony of his Conscience for him;
av-j. vvb, cst pn31 vbz av vvg, vvg, vvg, j-vvg, cc vvg p-acp dt n1 p-acp dt j n1, pc-acp vhi dt n1 pp-f po31 n1 p-acp pno31;
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This beareth Paul through here, amidst all challenges that might have been raised, from seeking of himself,
This bears Paul through Here, amid all challenges that might have been raised, from seeking of himself,
d vvz np1 p-acp av, p-acp d n2 cst vmd vhi vbn vvn, p-acp vvg pp-f px31,
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or from following revenge, in what he asserts; There is no such thing, saith he, my Conscience beareth me witnes of the contrary:
or from following revenge, in what he asserts; There is no such thing, Says he, my Conscience bears me witness of the contrary:
cc p-acp vvg n1, p-acp r-crq pns31 vvz; pc-acp vbz dx d n1, vvz pns31, po11 n1 vvz pno11 n1 pp-f dt n-jn:
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It's not a mans Action simply, that will give him boldnesse, confidence and comfort;
It's not a men Actium simply, that will give him boldness, confidence and Comfort;
pn31|vbz xx dt ng1 n1 av-j, cst vmb vvi pno31 n1, n1 cc n1;
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for several persons may concur, in one and the self same good Action on the matter;
for several Persons may concur, in one and the self same good Actium on the matter;
p-acp j n2 vmb vvi, p-acp crd cc dt n1 d j n1 p-acp dt n1;
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and yet some may have a good, 〈 ◊ 〉 others an evil Conscience in it, were it but as to a mans thought and opinion of himself;
and yet Some may have a good, 〈 ◊ 〉 Others an evil Conscience in it, were it but as to a men Thought and opinion of himself;
cc av d vmb vhi dt j, 〈 sy 〉 ng2-jn dt j-jn n1 p-acp pn31, vbdr pn31 p-acp c-acp p-acp dt ng1 n1 cc n1 pp-f px31;
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For it's not he that commends himself, but he whom God commends that is approven.
For it's not he that commends himself, but he whom God commends that is approven.
c-acp pn31|vbz xx pns31 cst vvz px31, cc-acp pns31 r-crq np1 vvz cst vbz vvi.
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When Conscience (I say) beareth witnes for a man, It is a very strengthning, confirming and satisfying thing;
When Conscience (I say) bears witness for a man, It is a very strengthening, confirming and satisfying thing;
c-crq n1 (pns11 vvb) vvz n1 p-acp dt n1, pn31 vbz dt av vvg, vvg cc vvg n1;
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The Reasons are, 1. Because Conscience is the more single, and impartial Judge and witnes, and therefore a man may lay the more weight on it.
The Reasons Are, 1. Because Conscience is the more single, and impartial Judge and witness, and Therefore a man may lay the more weight on it.
dt n2 vbr, crd p-acp n1 vbz dt av-dc j, cc j n1 cc n1, cc av dt n1 vmb vvi dt av-dc n1 p-acp pn31.
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2ly. Because Conscience speaketh, and beareth witnes with respect to God, and when it testifieth on solid grounds, it is Gods Testimony;2ly. Because Conscience speaks, and bears witness with respect to God, and when it Testifieth on solid grounds, it is God's Testimony;
av-j. p-acp n1 vvz, cc vvz n1 p-acp n1 p-acp np1, cc c-crq pn31 vvz p-acp j n2, pn31 vbz ng1 n1;
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Now when a Debate ariseth in a man about any of his Actions, the man himself is the partie arraigned the Challenge,
Now when a Debate arises in a man about any of his Actions, the man himself is the party arraigned the Challenge,
av c-crq dt n1 vvz p-acp dt n1 p-acp d pp-f po31 n2, dt n1 px31 vbz dt n1 vvn dt vvb,
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or Tentation, is the party accusing, and Conscience is as the Witnes, or Judge that decideth,
or Tentation, is the party accusing, and Conscience is as the Witness, or Judge that decideth,
cc n1, vbz dt n1 vvg, cc n1 vbz p-acp dt n1, cc vvb cst vvz,
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and being un-byassed, it beareth Witnes, and passeth the Sentence truly, and impartially;
and being unbiased, it bears Witness, and passes the Sentence truly, and impartially;
cc vbg j, pn31 vvz n1, cc vvz dt n1 av-j, cc av-j;
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It (as it were) sayeth, it's true, he said such and such a thing, and that sincerely;
It (as it were) Saith, it's true, he said such and such a thing, and that sincerely;
pn31 (c-acp pn31 vbdr) vvz, pn31|vbz j, pns31 vvd d cc d dt n1, cc cst av-j;
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and I know that his thoughts and intentions were honest;
and I know that his thoughts and intentions were honest;
cc pns11 vvb cst po31 n2 cc n2 vbdr j;
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and thus Conscience decides the Debate in his favours, if so be he hath it on his side;
and thus Conscience decides the Debate in his favours, if so be he hath it on his side;
cc av n1 vvz dt n1 p-acp po31 n2, cs av vbb pns31 vhz pn31 p-acp po31 n1;
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and so confirms, and comforts him.
and so confirms, and comforts him.
cc av vvz, cc vvz pno31.
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The Use is, To exhort you to lay more weight on Conscience, and on it's Testimony,
The Use is, To exhort you to lay more weight on Conscience, and on it's Testimony,
dt vvb vbz, pc-acp vvi pn22 pc-acp vvi dc n1 p-acp n1, cc p-acp pn31|vbz n1,
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and less weight on any other thing;
and less weight on any other thing;
cc dc n1 p-acp d j-jn n1;
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for it will not be your good meaning, nor good hopes (as ye use to speak) but a sanctified Conscience, in a sanctified Frame, that will be found fittest to decide in any Action.
for it will not be your good meaning, nor good hope's (as you use to speak) but a sanctified Conscience, in a sanctified Frame, that will be found Fittest to decide in any Actium.
p-acp pn31 vmb xx vbi po22 j n1, ccx j n2 (c-acp pn22 vvb pc-acp vvi) p-acp dt j-vvn n1, p-acp dt j-vvn n1, cst vmb vbi vvn js pc-acp vvi p-acp d n1.
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4ly. Observe, That the Testimony of Conscience speak ing for a man, and his performing of a good Action on the matter, are separable;4ly. Observe, That the Testimony of Conscience speak King for a man, and his performing of a good Actium on the matter, Are separable;
av-j. vvb, cst dt n1 pp-f n1 vvb n1 p-acp dt n1, cc po31 n-vvg pp-f dt j n1 p-acp dt n1, vbr j;
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That is, a man may do that which is good in it self, and yet not have a positive and approbative Testimony from his Conscience concerning it;
That is, a man may do that which is good in it self, and yet not have a positive and approbative Testimony from his Conscience Concerning it;
cst vbz, dt n1 vmb vdi d r-crq vbz j p-acp pn31 n1, cc av xx vhi dt j cc j n1 p-acp po31 n1 vvg pn31;
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otherwayes Paul needed not to have attested his Conscience, if he had not known, that Conscience it's Testimony might have been separat from what he speaks;
otherways Paul needed not to have attested his Conscience, if he had not known, that Conscience it's Testimony might have been separate from what he speaks;
av np1 vvd xx pc-acp vhi vvn po31 n1, cs pns31 vhd xx vvn, cst n1 pn31|vbz n1 vmd vhi vbn j p-acp r-crq pns31 vvz;
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It's well enough known, that he was saying, his heart was grieved for the rejection of the Iews; but the question was,
It's well enough known, that he was saying, his heart was grieved for the rejection of the Iews; but the question was,
pn31|vbz av av-d vvn, cst pns31 vbds vvg, po31 n1 vbds vvn p-acp dt n1 pp-f dt np2; p-acp dt n1 vbds,
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if he had said it honestly and sincerely; and he asserts, that he hath Conscience it's Testimony for that, as a distinct thing:
if he had said it honestly and sincerely; and he asserts, that he hath Conscience it's Testimony for that, as a distinct thing:
cs pns31 vhd vvn pn31 av-j cc av-j; cc pns31 vvz, cst pns31 vhz n1 pn31|vbz n1 p-acp d, c-acp dt j n1:
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There are but too many proofs of the truth of this Doctrine; are there not many, who speak good words,
There Are but too many proofs of the truth of this Doctrine; Are there not many, who speak good words,
a-acp vbr p-acp av d n2 pp-f dt n1 pp-f d n1; vbr pc-acp xx d, r-crq vvb j n2,
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and do good deeds on the matter, who yet have not a good Conscience in the speaking,
and do good Deeds on the matter, who yet have not a good Conscience in the speaking,
cc vdb j n2 p-acp dt n1, r-crq av vhb xx dt j n1 p-acp dt vvg,
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and doing of them? As it's said of Amaziah, 2 Chro•. 25. 2. He did that which was right in the sight of the Lord,
and doing of them? As it's said of Amaziah, 2 Chro•. 25. 2. He did that which was right in the sighed of the Lord,
cc vdg pp-f pno32? p-acp pn31|vbz vvn pp-f np1, crd np1. crd crd pns31 vdd d r-crq vbds j-jn p-acp dt n1 pp-f dt n1,
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but not with a perfect heart ▪ So it may be said of many others, that they do that which is good for the matter,but not with a perfect heart ▪ So it may be said of many Others, that they do that which is good for the matter,
cc-acp xx p-acp dt j n1 ▪ av pn31 vmb vbi vvn pp-f d n2-jn, cst pns32 vdb d r-crq vbz j p-acp dt n1,
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but they want the Testimony of a good Conscience in the performance of it:
but they want the Testimony of a good Conscience in the performance of it:
cc-acp pns32 vvb dt n1 pp-f dt j n1 p-acp dt n1 pp-f pn31:
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This will be further clear if we consider these two things. 1. That there are many things that concur to make an Action Truly,
This will be further clear if we Consider these two things. 1. That there Are many things that concur to make an Actium Truly,
d vmb vbi jc j cs pns12 vvb d crd n2. crd d a-acp vbr d n2 cst vvb pc-acp vvi dt n1 av-j,
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and Christianly good, such as we spoke of the other day;
and Christianly good, such as we spoke of the other day;
cc av-jp j, d c-acp pns12 vvd pp-f dt j-jn n1;
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many care for no more, but that the Action be good for the Matter, but it's moreover requisit, that it be good as to the manner of performance, that it be from a right motive, to a right end, done in Faith, by strength drawn from Christ,
many care for no more, but that the Actium be good for the Matter, but it's moreover requisite, that it be good as to the manner of performance, that it be from a right motive, to a right end, done in Faith, by strength drawn from christ,
d n1 p-acp dx av-dc, cc-acp cst dt n1 vbb j p-acp dt n1, cc-acp pn31|vbz av j, cst pn31 vbb j c-acp p-acp dt n1 pp-f n1, cst pn31 vbb p-acp dt j-jn n1, p-acp dt j-jn n1, vdn p-acp n1, p-acp n1 vvn p-acp np1,
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and with an eye to acceptance on his account, a corrupt end in Prayer, in coming to the Church to hear, in reading the Word,
and with an eye to acceptance on his account, a corrupt end in Prayer, in coming to the Church to hear, in reading the Word,
cc p-acp dt n1 p-acp n1 p-acp po31 n1, dt j n1 p-acp n1, p-acp vvg p-acp dt n1 pc-acp vvi, p-acp vvg dt n1,
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or in any other Duty, will spoil the Action. 2ly. That there are different Rules to try these by;
or in any other Duty, will spoil the Actium. 2ly. That there Are different Rules to try these by;
cc p-acp d j-jn n1, vmb vvi dt n1. av-j. d a-acp vbr j n2 pc-acp vvi d p-acp;
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there is one Rule to regulat us, in the matter of our Actions, and another to regulat our manner of going about them;
there is one Rule to regulate us, in the matter of our Actions, and Another to regulate our manner of going about them;
pc-acp vbz crd n1 p-acp vvb pno12, p-acp dt n1 pp-f po12 n2, cc j-jn p-acp vvb po12 n1 pp-f vvg p-acp pno32;
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and a good Conscience looketh to both these Rules;
and a good Conscience looks to both these Rules;
cc dt j n1 vvz p-acp d d n2;
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And if anyof the requisit qualifications to the suitable and acceptable performance of them, be absent and wanting, in so far Conscience will withhold it's positive approving Testimony:
And if anyof the requisite qualifications to the suitable and acceptable performance of them, be absent and wanting, in so Far Conscience will withhold it's positive approving Testimony:
cc cs av dt j n2 p-acp dt j cc j n1 pp-f pno32, vbb j cc j-vvg, p-acp av av-j n1 vmb vvi pn31|vbz j vvg n1:
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a good Conscience it's Testimony is like the harmony of a well tuned Instrument;
a good Conscience it's Testimony is like the harmony of a well tuned Instrument;
dt j n1 pn31|vbz n1 vbz av-j dt n1 pp-f dt av vvd n1;
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It's one thing to have all the strings on the Instrument, and another thing to have them all in tune;
It's one thing to have all the strings on the Instrument, and Another thing to have them all in tune;
pn31|vbz crd n1 pc-acp vhi d dt n2 p-acp dt n1, cc j-jn n1 pc-acp vhi pno32 d p-acp n1;
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when it is not rightly tuned, though it have on all the strings, it cannot give a sweet, nor harmonious sound;
when it is not rightly tuned, though it have on all the strings, it cannot give a sweet, nor harmonious found;
c-crq pn31 vbz xx av-jn vvn, cs pn31 vhb a-acp d dt n2, pn31 vmbx vvi dt j, ccx j n1;
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so is it with the Conscience. The Use is, For exhortation to watchful advertance in every thing to Conscience it's Testimony:
so is it with the Conscience. The Use is, For exhortation to watchful advertance in every thing to Conscience it's Testimony:
av vbz pn31 p-acp dt n1. dt vvb vbz, c-acp n1 p-acp j n1 p-acp d n1 p-acp n1 pn31|vbz n1:
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Seing there are many that do good on the matter, who yet want it's Testimony, it becomes us to be the more watchful to keep a good Conscience;
Sing there Are many that do good on the matter, who yet want it's Testimony, it becomes us to be the more watchful to keep a good Conscience;
vvb a-acp vbr d cst vdb j p-acp dt n1, r-crq av n1 pn31|vbz n1, pn31 vvz pno12 pc-acp vbi dt av-dc j pc-acp vvi dt j n1;
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and seing that Conscience it's speaking for a man, and giving him it's approbative Testimony,
and sing that Conscience it's speaking for a man, and giving him it's approbative Testimony,
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and his doing that which is good, on the matter, are not only separable, but are often actually separated, the one from the other ▪ not only in natural,
and his doing that which is good, on the matter, Are not only separable, but Are often actually separated, the one from the other ▪ not only in natural,
cc po31 vdg d r-crq vbz j, p-acp dt n1, vbr xx av-j j, cc-acp vbr av av-j vvn, dt pi p-acp dt j-jn ▪ xx av-j p-acp j,
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but even in regenerat men ▪ as fr•quent experience puts beyond debate;
but even in regenerate men ▪ as fr•quent experience puts beyond debate;
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We had need (I say) to be the more watchful, both as to the matter,
We had need (I say) to be the more watchful, both as to the matter,
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and manner of our doing, least we be at a lose of the Testimony of Conscience for us:
and manner of our doing, lest we be At a loose of the Testimony of Conscience for us:
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And none would think it to be as easie a bussinesse to keep a good Conscience,
And none would think it to be as easy a business to keep a good Conscience,
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as to the manner of performing of Duty, as it is to do so, •s to the matter of it.
as to the manner of performing of Duty, as it is to do so, •s to the matter of it.
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How many come to the Church, but without due preparation, and without having a heart ready to hear, what God will say to them,
How many come to the Church, but without due preparation, and without having a heart ready to hear, what God will say to them,
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and meddle with with other Duties, without regarding the due manner of performing them? We •ight instance it in all these Six Sorts of Actions, we spoke of the other day, in all which there is a propensnes i• us naturally, to degenerat, and go beside the Rule;
and meddle with with other Duties, without regarding the due manner of performing them? We •ight instance it in all these Six Sorts of Actions, we spoke of the other day, in all which there is a propensnes i• us naturally, to degenerate, and go beside the Rule;
cc vvi p-acp p-acp j-jn n2, p-acp vvg dt j-jn n1 pp-f vvg pno32? pns12 vvb n1 pn31 p-acp d d crd n2 pp-f n2, pns12 vvd pp-f dt j-jn n1, p-acp d r-crq a-acp vbz dt n1 n1 pno12 av-j, p-acp j, cc vvb a-acp dt n1;
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As namely, 1. In natural Actions of Eating and Drinking, or of loving Husband, or Wife,
As namely, 1. In natural Actions of Eating and Drinking, or of loving Husband, or Wife,
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or Children, men may be very carnal, degenerat, and become like very Beasts. 2. In civil Actions ▪ as Buying and Barganing, wherein men ma• turn basely covetous, selfie,
or Children, men may be very carnal, degenerate, and become like very Beasts. 2. In civil Actions ▪ as Buying and Bargaining, wherein men ma• turn basely covetous, Self,
cc n2, n2 vmb vbi av j, j, cc vvi av-j j n2. crd p-acp j n2 ▪ c-acp vvg cc vvg, c-crq n2 n1 vvi av-j j, vvb,
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and seeking their own things, and not the honour of God, no• the good and advantage of others.
and seeking their own things, and not the honour of God, no• the good and advantage of Others.
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3ly. In Moral Actions, as speaking truth, dealing fairly and honestly;3ly. In Moral Actions, as speaking truth, dealing fairly and honestly;
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wherein men may turn legal, proud and vain, and seek to establish a self-righteousnesse thereby to themselves. 4. In external Religious Actions,
wherein men may turn Legal, proud and vain, and seek to establish a self-righteousness thereby to themselves. 4. In external Religious Actions,
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as hearing the Word, Praying, &c. Wherein men may turn hypocritical, and formal, having a shew without substance,
as hearing the Word, Praying, etc. Wherein men may turn hypocritical, and formal, having a show without substance,
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and a form of godliness without the power of it. 5. In inward Duties, as repentance, contentment, &c. Wherein men may turn worldly,
and a from of godliness without the power of it. 5. In inward Duties, as Repentance, contentment, etc. Wherein men may turn worldly,
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and carnal, therefore a worldly repentance from fear of punishment, or of shame in the World,
and carnal, Therefore a worldly Repentance from Fear of punishment, or of shame in the World,
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or worldly sorrow that causeth death, is spoken of, 2 Cor. 7. v. 10. So the•e is a worldly contentment. 6. In passive actions, or sufferings;
or worldly sorrow that Causes death, is spoken of, 2 Cor. 7. v. 10. So the•e is a worldly contentment. 6. In passive actions, or sufferings;
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some may suffer from inevitable necessity, and have no thanks for it ▪ as it is, 1 Pet. 2. 20. We may, from the unstraightnesse of the end, to which;
Some may suffer from inevitable necessity, and have no thanks for it ▪ as it is, 1 Pet. 2. 20. We may, from the unstraightness of the end, to which;
d vmb vvi p-acp j n1, cc vhb dx n2 p-acp pn31 ▪ c-acp pn31 vbz, crd np1 crd crd pns12 vmb, p-acp dt n1 pp-f dt n1, p-acp r-crq;
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from the unsoundnesse of the principle, from which;
from the unsoundness of the principle, from which;
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from the unsuitablenesse of the motive by which, duties are done ▪ and several otherwayes, prejudge our selves of the approving Testimony of our Conscience;
from the unsuitableness of the motive by which, duties Are done ▪ and several otherways, prejudge our selves of the approving Testimony of our Conscience;
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which we would carefully advert to, that we divide not betwixt a good Conscience, and a good Turn, Action, or Duty.
which we would carefully advert to, that we divide not betwixt a good Conscience, and a good Turn, Actium, or Duty.
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But it may be Asked here, What is the reason that it is so difficult to keep a good Conscience,
But it may be Asked Here, What is the reason that it is so difficult to keep a good Conscience,
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and to carry it along with us, in the very interim, mean time, and nick of performing the Action, above,
and to carry it along with us, in the very interim, mean time, and neck of performing the Actium, above,
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and beyond what it is, either to deliberat and advise with it before we do, or to reflect after we have done?
and beyond what it is, either to deliberate and Advice with it before we do, or to reflect After we have done?
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I Answer, And give these Two or Three Reasons of it;
I Answer, And give these Two or Three Reasons of it;
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The First whereof, is drawn from the necessary concurrence of so many things that must go together, in the performance of an Action;
The First whereof, is drawn from the necessary concurrence of so many things that must go together, in the performance of an Actium;
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Which makes it easier to resolve before doing, or to reflect after doing, then to perform.
Which makes it Easier to resolve before doing, or to reflect After doing, then to perform.
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The 2d. is, Because there is such a ticklenesse in the frame ol our hearts, that they are unstable as water, stable in nothing:
The 2d. is, Because there is such a tickleness in the frame ol our hearts, that they Are unstable as water, stable in nothing:
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There are Three distempers of heart that we are subject to, which all hold forth this difficulty, 1. A declining humour (to say so) or distemper, whereby we are given to backslide,
There Are Three distempers of heart that we Are Subject to, which all hold forth this difficulty, 1. A declining humour (to say so) or distemper, whereby we Are given to backslide,
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or turn aside like a deceitful bow, that keeps bensel while the arrow is a drawing,
or turn aside like a deceitful bow, that keeps bensel while the arrow is a drawing,
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and when it is at, or in the very letting off, starteth aside. 2ly. A levity, and unsetlednesse, even such that the weather ▪ cock is not sooner,
and when it is At, or in the very letting off, starts aside. 2ly. A levity, and unsettledness, even such that the weather ▪ cock is not sooner,
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and more easily whirled about, by the least wind, then we are by the least breathing of the air of Tentation;
and more Easily whirled about, by the least wind, then we Are by the least breathing of the air of Tentation;
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So that were we just now in a good and suitable frame for Duty, ere we be aware, we fall off;
So that were we just now in a good and suitable frame for Duty, ere we be aware, we fallen off;
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and a good Conscience requireth a composednesse and stayednesse of Frame.
and a good Conscience requires a composedness and staidness of Frame.
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3ly. A rashnesse, and hastinesse, or precipitance, which makes us, that so soon as we are clear in the thing, to rush forward,3ly. A rashness, and hastiness, or precipitance, which makes us, that so soon as we Are clear in the thing, to rush forward,
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and to think all is done that is requisit; so that we wait not to carry Conscience along with us, in our performances;
and to think all is done that is requisite; so that we wait not to carry Conscience along with us, in our performances;
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which rash precipitant, and hasty humour, or distemper maketh us often miscarry;
which rash precipitant, and hasty humour, or distemper makes us often miscarry;
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As David sayes of himself, Psal. 116 ▪ I said in my haste that all men are liars ▪ and I said in my haste, that I am cut off from thy presence, Psal. 31. So Believers often marr the composednesse of their own frame ▪ by their h•steing ▪ and not taking heed to what Conscience sayeth,
As David Says of himself, Psalm 116 ▪ I said in my haste that all men Are liars ▪ and I said in my haste, that I am Cut off from thy presence, Psalm 31. So Believers often mar the composedness of their own frame ▪ by their h•steing ▪ and not taking heed to what Conscience Saith,
c-acp np1 vvz pp-f px31, np1 crd ▪ pns11 vvd p-acp po11 n1 cst d n2 vbr n2 ▪ cc pns11 vvd p-acp po11 n1, cst pns11 vbm vvn a-acp p-acp po21 n1, np1 crd av n2 av vvb dt n1 pp-f po32 d n1 ▪ p-acp po32 j-vvg ▪ cc xx vvg n1 p-acp r-crq n1 vvz,
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while they are in performing Duty;
while they Are in performing Duty;
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Thus many post, as it were, through their Prayers, speaking of many good things in them from light;
Thus many post, as it were, through their Prayers, speaking of many good things in them from Light;
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but not endeavouring to carry Conscience its testimony along with them of their sincerity, they spoil and marr that which was well intended and begun by them.
but not endeavouring to carry Conscience its testimony along with them of their sincerity, they spoil and mar that which was well intended and begun by them.
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A 4th. ground, reason, or cause of this is, the great difficulty that there is to maintain and keep up a right frame of heart for any considerable time;
A 4th. ground, reason, or cause of this is, the great difficulty that there is to maintain and keep up a right frame of heart for any considerable time;
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and a man will never keep a good Conscience along particular duties, if he maintain not a right frame of heart;
and a man will never keep a good Conscience along particular duties, if he maintain not a right frame of heart;
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though a thing good in it self were never so fairly floored (to speak so) and its ground never so well taken up,
though a thing good in it self were never so fairly floored (to speak so) and its ground never so well taken up,
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yet the least byass or rub easily puts it by, and makes it go out: All which should in reason make us study the more watchfulness.
yet the least bias or rub Easily puts it by, and makes it go out: All which should in reason make us study the more watchfulness.
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5thly. Observe (which will help to the Use of the former, and is of some affinity with the first particular Observation, ) That persons would endeavour to walk in every particular duty or action,5thly. Observe (which will help to the Use of the former, and is of Some affinity with the First particular Observation,) That Persons would endeavour to walk in every particular duty or actium,
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so as they may not only advert to what Conscience sayes of it, but may also carry it along with them in it,
so as they may not only advert to what Conscience Says of it, but may also carry it along with them in it,
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and have the positive approving testimony thereof all alongst the doing of it, which may be,
and have the positive approving testimony thereof all alongst the doing of it, which may be,
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though there be not reflecting on it every moment;
though there be not reflecting on it every moment;
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That is, not only would they before they undertake any thing, be clear that it is a warrantable duty (as was marked before) but further when they have done this, they would so carry Conscience along with them in it,
That is, not only would they before they undertake any thing, be clear that it is a warrantable duty (as was marked before) but further when they have done this, they would so carry Conscience along with them in it,
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as they may have its testimony that they go about it conscienciously: Therefore Paul asketh not only what Conscience sayes of the action as to its matter,
as they may have its testimony that they go about it conscientiously: Therefore Paul asks not only what Conscience Says of the actium as to its matter,
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and as to his sincerity in undertaking it;
and as to his sincerity in undertaking it;
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but he bringeth it out speaking for him while he is doing it, My conscience (saith he) beareth me witness: The reason of the Doctrine is,
but he brings it out speaking for him while he is doing it, My conscience (Says he) bears me witness: The reason of the Doctrine is,
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because it is not enough to hear what Conscience saith, for it may accuse as well as excuse,
Because it is not enough to hear what Conscience Says, for it may accuse as well as excuse,
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but we would endeavour to carry so, as we may have a good testimony from it;
but we would endeavour to carry so, as we may have a good testimony from it;
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Which it will not give, nor speak peace to us, if we study not to take it with us all along the action ▪ This is a notable way to curb sin; to mortify lusts;
Which it will not give, nor speak peace to us, if we study not to take it with us all along the actium ▪ This is a notable Way to curb since; to mortify Lustiest;
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to make us accurate in duties; to keep us from posting (to speak so) through our prayers;
to make us accurate in duties; to keep us from posting (to speak so) through our Prayers;
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from scu•ching through a Chapter of the Bible; and from trifling in other duties;
from scu•ching through a Chapter of the bible; and from trifling in other duties;
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Why? because we have our Conscience to answer to, and its good testimony to wait for;
Why? Because we have our Conscience to answer to, and its good testimony to wait for;
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This is that which giveth holy boldness to a Christian, when 1. He knoweth that what he doth is right for the matter. 2. When he taketh good heed to what Conscience faith.
This is that which gives holy boldness to a Christian, when 1. He Knoweth that what he does is right for the matter. 2. When he Takes good heed to what Conscience faith.
d vbz d r-crq vvz j n1 p-acp dt njp, c-crq crd pns31 vvz cst r-crq pns31 vdz vbz j-jn p-acp dt n1. crd c-crq pns31 vvz j n1 p-acp r-crq n1 n1.
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And 3. When he hath its good and approbative testimony:
And 3. When he hath its good and approbative testimony:
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And we think that this is much of what that Text, Act 24. v. 16. aims at;
And we think that this is much of what that Text, Act 24. v. 16. aims At;
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and is the main thing a Christian should exercise himself in, even to have the testimony of his Conscience,
and is the main thing a Christian should exercise himself in, even to have the testimony of his Conscience,
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for him in this, and that, and the other duty, nay in every duty, to have its good testimony,
for him in this, and that, and the other duty, nay in every duty, to have its good testimony,
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when he beginneth, when he goeth on in it, or in the time of it, and when he hath closed it;
when he begins, when he Goes on in it, or in the time of it, and when he hath closed it;
c-crq pns31 vvz, c-crq pns31 vvz a-acp p-acp pn31, cc p-acp dt n1 pp-f pn31, cc c-crq pns31 vhz vvn pn31;
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This is it (as I have often said) which furnisheth him with holy boldness and confidence,
This is it (as I have often said) which furnisheth him with holy boldness and confidence,
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and giveth him much sweet peace and serenity in his mind, that who ever and what ever speak against him, he is at a point that he is right, having the well grounded testimony of his Conscience for it.
and gives him much sweet peace and serenity in his mind, that who ever and what ever speak against him, he is At a point that he is right, having the well grounded testimony of his Conscience for it.
cc vvz pno31 av-d j n1 cc n1 p-acp po31 n1, cst r-crq av cc q-crq av vvb p-acp pno31, pns31 vbz p-acp dt n1 cst pns31 vbz j-jn, vhg dt av j-vvn n1 pp-f po31 n1 p-acp pn31.
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But it may be questioned here, How is it possible for a man to carry a testimony of his Conscience along with him in every action? Can he alwayes be reflecting on every word he speaketh,
But it may be questioned Here, How is it possible for a man to carry a testimony of his Conscience along with him in every actium? Can he always be reflecting on every word he speaks,
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and on every action he putteth his hand unto? For Answer, we would first distinguish betwixt an explicite and actual inquiring at,
and on every actium he putteth his hand unto? For Answer, we would First distinguish betwixt an explicit and actual inquiring At,
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and reflecting on Conscience, and an implicite and habitual inquiring at, and reflecting on it; and betwixt an explicite and actual, and an implicite and habitual testimony of the Conscience;
and reflecting on Conscience, and an implicit and habitual inquiring At, and reflecting on it; and betwixt an explicit and actual, and an implicit and habitual testimony of the Conscience;
cc vvg p-acp n1, cc dt j cc j vvg p-acp, cc vvg p-acp pn31; cc p-acp dt j cc j, cc dt j cc j n1 pp-f dt n1;
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And then apply it to the particular answer, that then is an explicite testimony of Conscience,
And then apply it to the particular answer, that then is an explicit testimony of Conscience,
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when it doth actually, expressly and down-right speak its mind;
when it does actually, expressly and downright speak its mind;
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and that is an actual and explicite reflecting on Conscience, when a man doth indeed expresly and down-right put himself to it to inquire Consciences sense of his action:
and that is an actual and explicit reflecting on Conscience, when a man does indeed expressly and downright put himself to it to inquire Consciences sense of his actium:
cc d vbz dt j cc j vvg p-acp n1, c-crq dt n1 vdz av av-j cc av-j vvd px31 p-acp pn31 pc-acp vvi n2 n1 pp-f po31 n1:
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An implicite and habitual testimony of Conscience is, when Conscience is not alwayes actually, observably, and expressly speaking by a positive approbation;
an implicit and habitual testimony of Conscience is, when Conscience is not always actually, observably, and expressly speaking by a positive approbation;
dt j cc j n1 pp-f n1 vbz, c-crq n1 vbz xx av av-j, av-j, cc av-j vvg p-acp dt j n1;
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Yet it is so indirectly, virtually, and on the matter, and is ready actually to do so, when put to it.
Yet it is so indirectly, virtually, and on the matter, and is ready actually to do so, when put to it.
av pn31 vbz av av-j, av-j, cc p-acp dt n1, cc vbz j av-j pc-acp vdi av, c-crq vvd p-acp pn31.
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And an implicite and habitual reflecting on Conscience, is, when men are not alwayes actually and expresly asking their Conscience what it saith;
And an implicit and habitual reflecting on Conscience, is, when men Are not always actually and expressly asking their Conscience what it Says;
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When yet they do it implicitely, virtually, and on the matter; and are in a readiness to do it actually, when put to it:
When yet they do it implicitly, virtually, and on the matter; and Are in a readiness to do it actually, when put to it:
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Which may be illustrated by the similitude made use of before;
Which may be illustrated by the similitude made use of before;
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The habitual and explicite testimony of Conscience, and reflecting on it, is like the putting of an Instrument of Musick in a right Tune,
The habitual and explicit testimony of Conscience, and reflecting on it, is like the putting of an Instrument of Music in a right Tune,
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and then we say it's in Tune, though none be playing on it;
and then we say it's in Tune, though none be playing on it;
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because it is ready to give a distinct and harmonious sound, having all the Strings right in tune;
Because it is ready to give a distinct and harmonious found, having all the Strings right in tune;
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an explicite and actual testimony and reflecting, is like a mans striking or playing on the well tuned Instrument,
an explicit and actual testimony and reflecting, is like a men striking or playing on the well tuned Instrument,
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and bringing out actually the just Musical sound, that was habitually in the tuned Instrument before.
and bringing out actually the just Musical found, that was habitually in the tuned Instrument before.
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Now to apply this particularly in answer to the question, We say, 1. That in three cases an actual and explicite testimony of Conscience,
Now to apply this particularly in answer to the question, We say, 1. That in three cases an actual and explicit testimony of Conscience,
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and reflecting on it ▪ is necessary, 1. As to a mans undertaking of any action or duty, that he be clear in it, that it is a duty 2 ▪ In reference to the thing when done,
and reflecting on it ▪ is necessary, 1. As to a men undertaking of any actium or duty, that he be clear in it, that it is a duty 2 ▪ In Referente to the thing when done,
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because it is that which giveth him peace;
Because it is that which gives him peace;
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for a mans reflecting on Conscience, and its testimony here, is like playing on the Instrument. 3. It's necessary as to a mans stare.
for a men reflecting on Conscience, and its testimony Here, is like playing on the Instrument. 3. It's necessary as to a men stare.
p-acp dt ng1 vvg p-acp n1, cc po31 n1 av, vbz av-j vvg p-acp dt n1. crd pn31|vbz j c-acp p-acp dt ng1 n1.
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But 2. We say an explicite testimony, and actual inquiring at Conscience is not simply necessary alwayes along the action or duty,
But 2. We say an explicit testimony, and actual inquiring At Conscience is not simply necessary always along the actium or duty,
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or it is not simply necessary, that a man actually reflect and have a testimony from his Conscience alwayes,
or it is not simply necessary, that a man actually reflect and have a testimony from his Conscience always,
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or in all difference of time along the action, though habitually and implicitely he ought:
or in all difference of time along the actium, though habitually and implicitly he ought:
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for the keeping of a good Conscience, is like to that general Precept spoken of before, anent doing what ever we do to the glory of God, at the principal end of all our actions;
for the keeping of a good Conscience, is like to that general Precept spoken of before, anent doing what ever we do to the glory of God, At the principal end of all our actions;
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and that is founded on this;
and that is founded on this;
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Where it is not necessary, that all along the action or duty, in all difference of time,
Where it is not necessary, that all along the actium or duty, in all difference of time,
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or in every moment (as I just now said) we should have actual and explicite thoughts of this end, viz. Gods glory;
or in every moment (as I just now said) we should have actual and explicit thoughts of this end, viz. God's glory;
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but if this end be intended in the whole current of our life habitually, and actually in the entry of every particular action or duty,
but if this end be intended in the Whole current of our life habitually, and actually in the entry of every particular actium or duty,
cc-acp cs d n1 vbi vvn p-acp dt j-jn n1 pp-f po12 n1 av-j, cc av-j p-acp dt n1 pp-f d j n1 cc n1,
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though there be not actual and explicite thoughts of it alwayes along the action, we may warrantably expect on Christs account Gods approbation, as doing to his glory: So is it here;
though there be not actual and explicit thoughts of it always along the actium, we may warrantably expect on Christ account God's approbation, as doing to his glory: So is it Here;
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As when a man undertakes a journey to such a place, It's sufficient before he set out, he actually and explicitely mind that place,
As when a man undertakes a journey to such a place, It's sufficient before he Set out, he actually and explicitly mind that place,
c-acp c-crq dt n1 vvz dt n1 p-acp d dt n1, pn31|vbz j c-acp pns31 vvd av, pns31 av-j cc av-j vvi d n1,
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and that he do so now and then by the way, and especially if he observe any turning off,
and that he do so now and then by the Way, and especially if he observe any turning off,
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or hazard of going out of the way, or if he hath not often gone that way before ▪ though he have not actual thoughts of it all along everystep of the way:
or hazard of going out of the Way, or if he hath not often gone that Way before ▪ though he have not actual thoughts of it all along everystep of the Way:
cc n1 pp-f vvg av pp-f dt n1, cc cs pns31 vhz xx av vvn cst n1 a-acp ▪ cs pns31 vhb xx j n2 pp-f pn31 d p-acp n1 pp-f dt n1:
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But to clear this in a word or two further, we conceive that these three particularly are necessary for keeping a good Conscience, 1. The habitual Testimony of Conscience, that is, that a mans Conicience be alwayes in a readiness to give him a good testimony;
But to clear this in a word or two further, we conceive that these three particularly Are necessary for keeping a good Conscience, 1. The habitual Testimony of Conscience, that is, that a men conscience be always in a readiness to give him a good testimony;
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Which imports three things. 1. That he be right in the matter of his practice, that it be nothing sinful that he is about. 2. That he be right in the frame of his spirit, spiritual, stayed and composed. 3. That he be carefully watchful to prevent what ever may ma• his peace,
Which imports three things. 1. That he be right in the matter of his practice, that it be nothing sinful that he is about. 2. That he be right in the frame of his Spirit, spiritual, stayed and composed. 3. That he be carefully watchful to prevent what ever may ma• his peace,
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and to guard against what may distemper and discompose his spirit;
and to guard against what may distemper and discompose his Spirit;
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and that withal he be studious to keep his Conscience in a good temper or tune (to speak so) that it may be in readiness to give him a testimony when he calls for it:
and that withal he be studious to keep his Conscience in a good temper or tune (to speak so) that it may be in readiness to give him a testimony when he calls for it:
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These three are necessary (I say) in every particular action for keeping of a good Conscience, that a man be in a thing that for the matter is right;
These three Are necessary (I say) in every particular actium for keeping of a good Conscience, that a man be in a thing that for the matter is right;
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that he be in a composed and suitable frame;
that he be in a composed and suitable frame;
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and that he be watchful against any thing that may hinder or distemper him in prosecuting that action. 2. Though an explicite and actual testimony and reflecting, be not alwayes,
and that he be watchful against any thing that may hinder or distemper him in prosecuting that actium. 2. Though an explicit and actual testimony and reflecting, be not always,
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or in all difference of time necessary; yet it would be frequent ▪ and the more frequent, readily the better;
or in all difference of time necessary; yet it would be frequent ▪ and the more frequent, readily the better;
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Though (for instance) in every word of Prayer one cannot actually reflect on himself,
Though (for instance) in every word of Prayer one cannot actually reflect on himself,
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nor look after the testimony of Conscience; Yet in intervals this may be win at, and would be endeavoured:
nor look After the testimony of Conscience; Yet in intervals this may be win At, and would be endeavoured:
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It's in this case some way as it's in reference to that command anent praying alwayes, or without ceasing, though we cannot pray alwayes actually, or continually without interruption;
It's in this case Some Way as it's in Referente to that command anent praying always, or without ceasing, though we cannot pray always actually, or continually without interruption;
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nor are we obliged to do so;
nor Are we obliged to do so;
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yet we should be frequent in it, and intermix all our actions with short ejaculations to God,
yet we should be frequent in it, and intermix all our actions with short ejaculations to God,
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and alwayes keep our selves in a praying frame: So though we cannot alwayes be actually putting Conscience to it, yet frequently we should,
and always keep our selves in a praying frame: So though we cannot always be actually putting Conscience to it, yet frequently we should,
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and more especially, if we be about a duty that is more difficult and tickle;
and more especially, if we be about a duty that is more difficult and tickle;
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and wherein we are very ready to go wrong, and so to lay the ground of a challenge;
and wherein we Are very ready to go wrong, and so to lay the ground of a challenge;
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or wherein Gods honour is some ▪ what more then ordinarily concerned. 3. It's required here, that we seriously endeavour to keep things right,
or wherein God's honour is Some ▪ what more then ordinarily concerned. 3. It's required Here, that we seriously endeavour to keep things right,
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and be weeding out (as it were) what is wrong, as we find Conscience hinting to us;
and be weeding out (as it were) what is wrong, as we find Conscience hinting to us;
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for the frame of our hearts (as hath been said) is very unstable and fickle, we would therefore be often mending and righting it;
for the frame of our hearts (as hath been said) is very unstable and fickle, we would Therefore be often mending and righting it;
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as a man doth with a Watch that is easily distempered, he often looks to it, and puts it right:
as a man does with a Watch that is Easily distempered, he often looks to it, and puts it right:
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Or it is here as it is with a Pilot who steereth a Vessel that is very easily by a little wind put by her course, he beareth up closs in the eye of the wind,
Or it is Here as it is with a Pilot who steereth a Vessel that is very Easily by a little wind put by her course, he bears up closs in the eye of the wind,
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and when he finds her never so little off her course, he steers about again till he set her right;
and when he finds her never so little off her course, he steers about again till he Set her right;
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or to hold us at the former comparison of an Instrument, to preserve which in tune, it must not only be at first tempered to a just and harmonious sound,
or to hold us At the former comparison of an Instrument, to preserve which in tune, it must not only be At First tempered to a just and harmonious found,
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and struck upon to give out that sound;
and struck upon to give out that found;
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But when a man hath played a while upon it, he must be tempering and tuning it among hands (to say so) screwing up this and that,
But when a man hath played a while upon it, he must be tempering and tuning it among hands (to say so) screwing up this and that,
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and the other Peg, as the strings slack their benfil, else it will not be kept in tune;
and the other Peg, as the strings slack their benfil, Else it will not be kept in tune;
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Even so while we are endeavouring to keep a good Conscience, some one Peg or other (so to speak) will readily still be a-unfixing,
Even so while we Are endeavouring to keep a good Conscience, Some one Peg or other (so to speak) will readily still be a-unfixing,
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and we would study to bring things back to their right temper, and watching that carnalness creep not in upon us.
and we would study to bring things back to their right temper, and watching that carnalness creep not in upon us.
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The Use of the Doctrine in a word is, partly to reprove for neglect of this walk, partly to exhort to the diligent and tender practice of it,
The Use of the Doctrine in a word is, partly to reprove for neglect of this walk, partly to exhort to the diligent and tender practice of it,
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even carefully to advert to Conscience, and to endeavour to be in good terms with it, in performing every action;
even carefully to advert to Conscience, and to endeavour to be in good terms with it, in performing every actium;
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in eating, drinking, in bargaining, buying, selling, in riding a journey, in hearing, praying, &c, and not only to hear what Conscience hath to say,
in eating, drinking, in bargaining, buying, selling, in riding a journey, in hearing, praying, etc., and not only to hear what Conscience hath to say,
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but to walk so as Conscience may speak good to us ▪ and give us its approving testimony for helping us to keep this good correspondence with our Conscience in all our actions, which hath so great a stroak upon a Christian walk, upon a chearful and solacious Christian walk;
but to walk so as Conscience may speak good to us ▪ and give us its approving testimony for helping us to keep this good correspondence with our Conscience in all our actions, which hath so great a stroke upon a Christian walk, upon a cheerful and solacious Christian walk;
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we would now add these following directions to those formerly given to the same purpose;
we would now add these following directions to those formerly given to the same purpose;
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The 1. whereof is ▪ That in undertaking of actions or duties, we would be very deliberat, clear and fixed. 2. We would study to walk soberly,
The 1. whereof is ▪ That in undertaking of actions or duties, we would be very deliberate, clear and fixed. 2. We would study to walk soberly,
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and composedly, and to be alwayes in a good frame; Rashness, precipitancy, hastiness, inadvertency, levity and untenderness, are very cross to these two directions;
and composedly, and to be always in a good frame; Rashness, precipitancy, hastiness, inadvertency, levity and untenderness, Are very cross to these two directions;
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as is also parting with Conscience as it were in the way, and not bringing it up with us. 3. We would be much in ejaculatory Prayer, frequenting Gods Throne much, often darting up blinks unto him,
as is also parting with Conscience as it were in the Way, and not bringing it up with us. 3. We would be much in ejaculatory Prayer, frequenting God's Throne much, often darting up blinks unto him,
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and into our own selves, and our Consciences, intermixing these. 4ly. We would be much in self examination;
and into our own selves, and our Consciences, intermixing these. 4ly. We would be much in self examination;
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This is in some respect, the Life of a good Conscience, for where there is not self examination,
This is in Some respect, the Life of a good Conscience, for where there is not self examination,
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or reflection, we either are not right, or else know not if we be right, and no thanks to us, if we be not wrong.
or reflection, we either Are not right, or Else know not if we be right, and no thanks to us, if we be not wrong.
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5ly. We would study to have an holy indignation at, and a strick watch set against the very first risings of any thing, that may in the least offend Conscience; Alace!5ly. We would study to have an holy Indignation At, and a strick watch Set against the very First risings of any thing, that may in the least offend Conscience; Alace!
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We oft times observe not our own declinings, and fallings from a good Frame;
We oft times observe not our own declinings, and fallings from a good Frame;
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nor the stirrings of some one Lust and Corruption, or another, which would be resisted in the beginning;
nor the stirrings of Some one Lust and Corruption, or Another, which would be resisted in the beginning;
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for the one of these weareth out the other.
for the one of these weareth out the other.
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6ly. As we would indeavour, if we would have a good Testimony from our Conscience, much singlenesse and sincerity ▪ in the whole of our walk;6ly. As we would endeavour, if we would have a good Testimony from our Conscience, much singleness and sincerity ▪ in the Whole of our walk;
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and would in every duty, indeavour to be setting our selves ▪ as in the sight of God,
and would in every duty, endeavour to be setting our selves ▪ as in the sighed of God,
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and under his all seeing eye;
and under his all seeing eye;
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nothing more marreth the Testimony of Conscience then unsinglenesse, and nothing contributs more to it then singlenesse;
nothing more marreth the Testimony of Conscience then unsingleness, and nothing contributes more to it then singleness;
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It's a good word that the Apostle hath, 2 Cor. 2. v. last. We are not as many, which corrupt the word of God, but as of sincerity,
It's a good word that the Apostle hath, 2 Cor. 2. v. last. We Are not as many, which corrupt the word of God, but as of sincerity,
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as of God, in the sight of God speak we in Christ; as of God, in the sighed of God speak we in christ;
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Preaching is a good work, yet there were many Preachers that had not a good Testimony from their Conscience, in that good work; but Paul had it;
Preaching is a good work, yet there were many Preachers that had not a good Testimony from their Conscience, in that good work; but Paul had it;
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and that which made him to to have it, was his sincerity and singlenesse, that he spoke as before God, in the sight of God, without a byasse,
and that which made him to to have it, was his sincerity and singleness, that he spoke as before God, in the sighed of God, without a bias,
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or any allowed carnalness in his end:
or any allowed carnalness in his end:
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if we could preach, and pray ▪ and live and walk thus in all our Actions, O! What sweet peace should we have, living and dying;
if we could preach, and pray ▪ and live and walk thus in all our Actions, OH! What sweet peace should we have, living and dying;
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and O! what skaith, and prejudice doth our inadvertancy ▪ rashness, and carnal walking work to us? and how much doth it deprive us of the benefit of this Friend, in the time of our need? God help us to amend it.
and OH! what skaith, and prejudice does our inadvertency ▪ rashness, and carnal walking work to us? and how much does it deprive us of the benefit of this Friend, in the time of our need? God help us to amend it.
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SERMON I. 2 COR. 1. 12. For our rejoycing is this, the testimony of our conscience, that in simplicity,
SERMON I. 2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity,
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and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards.
and godly sincerity, not with fleshly Wisdom, but by the grace of God, we have had our Conversation in the world, and more abundantly to youwards.
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IT is no great bussiness, but a very ordinary thing for a man to be chearful when he is in prosperity,
IT is no great business, but a very ordinary thing for a man to be cheerful when he is in Prosperity,
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and hath all things in the World smiling on him (though often, even in the midst of that laughter the heart is sorrowful, and there is an emptinesse,
and hath all things in the World smiling on him (though often, even in the midst of that laughter the heart is sorrowful, and there is an emptiness,
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and utter insufficiency in all these things, to make the heart truly glad) but this is a great matter, a very rare thing,
and utter insufficiency in all these things, to make the heart truly glad) but this is a great matter, a very rare thing,
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and to be found but with very few, viz. In the midst of afflictions, reproaches, tribulations and persecutions to be cheerful,
and to be found but with very few, viz. In the midst of afflictions, Reproaches, tribulations and persecutions to be cheerful,
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and rejoycing, and (as it is, Isa. 24. 15. to be glorisying God in the midst of the fires;
and rejoicing, and (as it is, Isaiah 24. 15. to be glorisying God in the midst of the fires;
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This is Pauls practice, and exercise here, who being (as the words before hold forth) brought so near death, that he even dispared of life; who having to do with Professors and Preachers of the Gospel, that made it their bussines to defame his Person,
This is Paul's practice, and exercise Here, who being (as the words before hold forth) brought so near death, that he even dispared of life; who having to do with Professors and Preachers of the Gospel, that made it their bussines to defame his Person,
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and to depretiat, and disparage his Ministry;
and to depretiat, and disparage his Ministry;
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Who being riviled, buffeted, persecuted, and counted as the filth of the world, and the off-scouring of all things;
Who being riviled, buffeted, persecuted, and counted as the filth of the world, and the offscouring of all things;
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who being alwayes delivered unto death; and made a gazing stock to the world, to angels, to men; who being always Delivered unto death; and made a gazing stock to the world, to Angels, to men;
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and being moreover put to wrestle not only with flesh and blood, but also with principalities and powers,
and being moreover put to wrestle not only with Flesh and blood, but also with principalities and Powers,
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and spirtual wickednesse in high places; yet hath this for his rejoycing, the testimony of his conscience, &c.and Spiritual wickedness in high places; yet hath this for his rejoicing, the testimony of his conscience, etc.
cc j n1 p-acp j n2; av vhz d p-acp po31 vvg, dt n1 pp-f po31 n1, av
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Not to insist on the Connection, We have in the words these Four things, 1. Pauls continued chearfulnesse, notwithstanding his formerly mentioned 〈 ◊ 〉, This is our rejoycing. 2. The ground and rise of this spiritual,
Not to insist on the Connection, We have in the words these Four things, 1. Paul's continued cheerfulness, notwithstanding his formerly mentioned 〈 ◊ 〉, This is our rejoicing. 2. The ground and rise of this spiritual,
xx pc-acp vvi p-acp dt n1, pns12 vhb p-acp dt n2 d crd n2, crd npg1 vvd n1, c-acp po31 av-j vvn 〈 sy 〉, d vbz po12 vvg. crd dt n1 cc vvi pp-f d j,
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and solid joy, that no affliction can remove from him, The testimony of our conscience;
and solid joy, that no affliction can remove from him, The testimony of our conscience;
cc j n1, cst dx n1 vmb vvi p-acp pno31, dt n1 pp-f po12 n1;
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in his affliction and tribulation he taketh a back-look of his way, and findeth his Conscience no• simply speaking,
in his affliction and tribulation he Takes a back-look of his Way, and finds his Conscience no• simply speaking,
p-acp po31 n1 cc n1 pns31 vvz dt j pp-f po31 n1, cc vvz po31 n1 n1 av-j vvg,
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but testifying good on his hehalf, telling him, that though he and his fellows were accounted deceivers, and unknown. yet they were true and well-known, &c. As it is, 2 Cor. 6. v. 8. 3ly. The extent,
but testifying good on his hehalf, telling him, that though he and his Fellows were accounted deceivers, and unknown. yet they were true and wellknown, etc. As it is, 2 Cor. 6. v. 8. 3ly. The extent,
cc-acp vvg j p-acp po31 n1, vvg pno31, cst cs pns31 cc po31 n2 vbdr vvn n2, cc j. av pns32 vbdr j cc j, av p-acp pn31 vbz, crd np1 crd n1 crd av-j. dt n1,
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or amplification of this ground, 1. More generally, we have had our conversation in the world, (which is to be restricted to Pauls Conversation after his Conversion, in his Ministry, and otherwayes;
or amplification of this ground, 1. More generally, we have had our Conversation in the world, (which is to be restricted to Paul's Conversation After his Conversion, in his Ministry, and otherways;
cc n1 pp-f d n1, crd av-dc av-j, pns12 vhb vhn po12 n1 p-acp dt n1, (r-crq vbz pc-acp vbi vvn p-acp npg1 n1 p-acp po31 n1, p-acp po31 n1, cc av;
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For, though a natural man may have a blamless visible Conversation, yet it is not such as a renewedman hath for the ground of his rejoycing) 2. More particularly, he not only had a good Conversation,
For, though a natural man may have a blameless visible Conversation, yet it is not such as a renewedman hath for the ground of his rejoicing) 2. More particularly, he not only had a good Conversation,
c-acp, cs dt j n1 vmb vhi dt j j n1, av pn31 vbz xx d c-acp dt n1 vhz p-acp dt n1 pp-f po31 vvg) crd av-dc av-jn, pns31 xx av-j vhd dt j n1,
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as to the general tract of his Life, but in his carriage towards the Corinthians in particular, with whom he had been so much, and so long conversant; and more abundantly to you-wards;
as to the general tract of his Life, but in his carriage towards the Corinthians in particular, with whom he had been so much, and so long conversant; and more abundantly to youwards;
c-acp p-acp dt j n1 pp-f po31 n1, cc-acp p-acp po31 n1 p-acp dt np1 p-acp j, p-acp ro-crq pns31 vhd vbn av av-d, cc av av-j j; cc av-dc av-j p-acp n2;
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what ever they might, through the suggestion, and instigation of false Teachers, have been disposed,
what ever they might, through the suggestion, and instigation of false Teachers, have been disposed,
r-crq av pns32 vmd, p-acp dt n1, cc n1 pp-f j n2, vhb vbn vvn,
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and ready to upbraid him with, yet he had the Testimony of his sincerity, and integrity,
and ready to upbraid him with, yet he had the Testimony of his sincerity, and integrity,
cc j pc-acp vvi pno31 p-acp, av pns31 vhd dt n1 pp-f po31 n1, cc n1,
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as to what all the world could say of him, which he alleadgeth, and more abundantly towards you;
as to what all the world could say of him, which he allegeth, and more abundantly towards you;
c-acp p-acp r-crq d dt n1 vmd vvi pp-f pno31, r-crq pns31 vvz, cc av-dc av-j p-acp pn22;
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Partly to shew his distinctnes in searching his Conscience, not by the Lump (to speak so) but as to the several parts and pieces of his Life;
Partly to show his distinctnes in searching his Conscience, not by the Lump (to speak so) but as to the several parts and Pieces of his Life;
av pc-acp vvi po31 n1 p-acp vvg po31 n1, xx p-acp dt n1 (pc-acp vvi av) cc-acp c-acp p-acp dt j n2 cc n2 pp-f po31 n1;
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and partly to obviat an Objection, or Calumny that might arise among them, whe•e his conversation was most; and most carped at.
and partly to obviate an Objection, or Calumny that might arise among them, whe•e his Conversation was most; and most carped At.
cc av pc-acp vvi dt n1, cc n1 cst vmd vvi p-acp pno32, vvd po31 n1 vbds av-ds; cc av-ds vvn p-acp.
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4ly. We have the Characters whereby he confirms this Testimony of his Conscience, or the qualifications of it, whereby his confidence of having it, is confirmed;4ly. We have the Characters whereby he confirms this Testimony of his Conscience, or the qualifications of it, whereby his confidence of having it, is confirmed;
av-j. pns12 vhb dt n2 c-crq pns31 vvz d n1 pp-f po31 n1, cc dt n2 pp-f pn31, c-crq po31 n1 pp-f vhg pn31, vbz vvn;
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Which are Four, The 1. whereof is negative, not by fleshly wisdom, Not seeking my own ends,
Which Are Four, The 1. whereof is negative, not by fleshly Wisdom, Not seeking my own ends,
r-crq vbr crd, dt crd c-crq vbz j-jn, xx p-acp j n1, xx vvg po11 d n2,
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nor my own good in a carnal way; neither by carnal reason prosecuting the work of the Ministry;
nor my own good in a carnal Way; neither by carnal reason prosecuting the work of the Ministry;
ccx po11 d j p-acp dt j n1; av-dx p-acp j n1 vvg dt n1 pp-f dt n1;
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The other three are positive, The 2. Is simplicity, that is, a holy singlenesse in reference to the end;
The other three Are positive, The 2. Is simplicity, that is, a holy singleness in Referente to the end;
dt j-jn crd vbr j, dt crd vbz n1, cst vbz, dt j n1 p-acp n1 p-acp dt n1;
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He was a straight upright single man, and in nothing double.
He was a straight upright single man, and in nothing double.
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The 3d. is, That is was in godly sincerity; And this not only as it's opposit to gross hypocrisie,
The 3d. is, That is was in godly sincerity; And this not only as it's opposite to gross hypocrisy,
dt n1 vbz, cst vbz vbds p-acp j n1; cc d xx av-j c-acp pn31|vbz j-jn p-acp j n1,
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and dissimulatiion, but as it differs from meer moral honesty;
and dissimulatiion, but as it differs from mere moral honesty;
cc n1, cc-acp c-acp pn31 vvz p-acp j j n1;
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he walked not only in a civil moral honest way, as meerly moral and civil men use to do, in their Barganings,
he walked not only in a civil moral honest Way, as merely moral and civil men use to do, in their Barganings,
pns31 vvd xx av-j p-acp dt j j j n1, c-acp av-j j cc j n2 vvb pc-acp vdi, p-acp po32 n2,
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and other Dealings, but in godly sincerity, doing every thing as in Gods sight;
and other Dealings, but in godly sincerity, doing every thing as in God's sighed;
cc j-jn n2-vvg, cc-acp p-acp j n1, vdg d n1 c-acp p-acp ng1 n1;
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as he sayes of himself, Chap. 2. v. last. We are not as many, who corrupt the word of God,
as he Says of himself, Chap. 2. v. last. We Are not as many, who corrupt the word of God,
c-acp pns31 vvz pp-f px31, np1 crd n1 ord. pns12 vbr xx p-acp d, r-crq vvb dt n1 pp-f np1,
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but as of sincerity, as of God, in the sight of God speak we in Christ: but as of sincerity, as of God, in the sighed of God speak we in christ:
cc-acp c-acp pp-f n1, c-acp pp-f np1, p-acp dt n1 pp-f np1 vvb pns12 p-acp np1:
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The 4. Character whereby he proves that he had this Testimony and was assured of it, is, that he did not what he did by his own strength,
The 4. Character whereby he Proves that he had this Testimony and was assured of it, is, that he did not what he did by his own strength,
dt crd n1 c-crq pns31 vvz cst pns31 vhd d n1 cc vbds vvn pp-f pn31, vbz, cst pns31 vdd xx r-crq pns31 vdd p-acp po31 d n1,
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or by the strength of nature, but by the grace of God;
or by the strength of nature, but by the grace of God;
cc p-acp dt n1 pp-f n1, p-acp p-acp dt n1 pp-f np1;
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Which shews (as we said before) that this Testimony reached no further then from the time of his Conversion:
Which shows (as we said before) that this Testimony reached no further then from the time of his Conversion:
r-crq vvz (c-acp pns12 vvd a-acp) cst d n1 vvd dx jc cs p-acp dt n1 pp-f po31 n1:
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The first of these positive Characters, or Evidences shews the singlenesse of his end; The second, shews his singlenesse in the way of prosecuting that end;
The First of these positive Characters, or Evidences shows the singleness of his end; The second, shows his singleness in the Way of prosecuting that end;
dt ord pp-f d j n2, cc n2 vvz dt n1 pp-f po31 n1; dt ord, vvz po31 n1 p-acp dt n1 pp-f vvg d n1;
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The third shews the principle whereby, or where from he acted;
The third shows the principle whereby, or where from he acted;
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it was not carnal reason that gave him counsel, nor nature that strengthned him, but Grace.
it was not carnal reason that gave him counsel, nor nature that strengthened him, but Grace.
pn31 vbds xx j n1 cst vvd pno31 n1, ccx n1 cst vvn pno31, cc-acp n1.
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In these words then, we have, First, A short and sweet compend of a Christian and comfortable life,
In these words then, we have, First, A short and sweet compend of a Christian and comfortable life,
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and of the advantage of a good Conscience. 2. We have the way how to attain,
and of the advantage of a good Conscience. 2. We have the Way how to attain,
cc pp-f dt n1 pp-f dt j n1. crd pns12 vhb dt n1 c-crq pc-acp vvi,
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and how to entertain, and maintain the same.
and how to entertain, and maintain the same.
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The Apostle (in a word) being now put to it, and having both Foes and Friends on his top, he taketh a back look of his Life,
The Apostle (in a word) being now put to it, and having both Foes and Friends on his top, he Takes a back look of his Life,
dt n1 (p-acp dt n1) vbg av vvn p-acp pn31, cc vhg d n2 cc n2 p-acp po31 n1, pns31 vvz dt n1 vvb pp-f po31 n1,
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and reflects on what was his carriage towards all men, and towards the Corinthiens more particularly,
and reflects on what was his carriage towards all men, and towards the Corinthiens more particularly,
cc vvz p-acp r-crq vbds po31 n1 p-acp d n2, cc p-acp dt fw-fr av-dc av-j,
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and finds his Conscience testifying for him, as to both;
and finds his Conscience testifying for him, as to both;
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and on this Testimony of his Conscience, well proved, and made out, he quietly settles and joyfully chea•eth himself.
and on this Testimony of his Conscience, well proved, and made out, he quietly settles and joyfully chea•eth himself.
cc p-acp d n1 pp-f po31 n1, av vvd, cc vvd av, pns31 av-jn vvz cc av-j vvz px31.
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Having already spoken of what use should be made of Conscience before, and in the time of our doing any thing;
Having already spoken of what use should be made of Conscience before, and in the time of our doing any thing;
vhg av vvn pp-f r-crq n1 vmd vbi vvn pp-f n1 a-acp, cc p-acp dt n1 pp-f po12 vdg d n1;
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we have now chosen these words, to shew what use should be made of Conscience in reference to what is past:
we have now chosen these words, to show what use should be made of Conscience in Referente to what is passed:
pns12 vhb av vvn d n2, pc-acp vvi r-crq n1 vmd vbi vvn pp-f n1 p-acp n1 p-acp r-crq vbz vvn:
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Not to stand on every thing that might be observed from them, we shall astrick our selves to this scope, viz. To point out the right use making of Conscience, it's sense and Testimony of our Way and Actions, after they are past;
Not to stand on every thing that might be observed from them, we shall astrick our selves to this scope, viz. To point out the right use making of Conscience, it's sense and Testimony of our Way and Actions, After they Are past;
xx pc-acp vvi p-acp d n1 cst vmd vbi vvn p-acp pno32, pns12 vmb n1 po12 n2 p-acp d n1, n1 pc-acp vvi av dt j-jn n1 vvg pp-f n1, pn31|vbz n1 cc n1 pp-f po12 n1 cc n2, c-acp pns32 vbr j;
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and the Duty of a Believer in trying his bygone course of Life, and every part thereof,
and the Duty of a Believer in trying his bygone course of Life, and every part thereof,
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as to Conscience it's Testimony of it, or as to what Conscience can say concerning it.
as to Conscience it's Testimony of it, or as to what Conscience can say Concerning it.
c-acp p-acp n1 pn31|vbz n1 pp-f pn31, cc c-acp p-acp r-crq n1 vmb vvi vvg pn31.
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1. Then Observe but in passing, That Conscience can signify it's mind to a man concerning his Actions,
1. Then Observe but in passing, That Conscience can signify it's mind to a man Concerning his Actions,
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and Conversation of a long time past, so that though he hath been in such a Countrey among such a people, about such and such an Action many years ago, Conscience reflected upon, hath a facultie (to speak so) of signifying it's sense thereof,
and Conversation of a long time passed, so that though he hath been in such a Country among such a people, about such and such an Actium many Years ago, Conscience reflected upon, hath a faculty (to speak so) of signifying it's sense thereof,
cc n1 pp-f dt j n1 vvn, av cst cs pns31 vhz vbn p-acp d dt n1 p-acp d dt n1, p-acp d cc d dt n1 d n2 av, n1 vvn p-acp, vhz dt n1 (pc-acp vvi av) pp-f vvg pn31|vbz n1 av,
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as of every other Action of his Life;
as of every other Actium of his Life;
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much of Pauls time was now past, and a part of it in the Ministry at Corinth, yet looking so far back, his Conscience gives him this Testimony.
much of Paul's time was now past, and a part of it in the Ministry At Corinth, yet looking so Far back, his Conscience gives him this Testimony.
d pp-f npg1 n1 vbds av j, cc dt n1 pp-f pn31 p-acp dt n1 p-acp np1, av vvg av av-j av, po31 n1 vvz pno31 d n1.
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Which will be further clear, if we consider, first, The experience and practice of the Saints, in attesting their Conscience, in past,
Which will be further clear, if we Consider, First, The experience and practice of the Saints, in attesting their Conscience, in past,
r-crq vmb vbi jc j, cs pns12 vvb, ord, dt n1 cc n1 pp-f dt n2, p-acp vvg po32 n1, p-acp j,
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and in long since past Actions;
and in long since past Actions;
cc p-acp j c-acp j n2;
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Na• we suppose there are few, or rather none at all, but their Conscience will sometimes challenge them,
Na• we suppose there Are few, or rather none At all, but their Conscience will sometime challenge them,
np1 pns12 vvb pc-acp vbr d, cc av-c pix p-acp d, cc-acp po32 n1 vmb av vvi pno32,
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for a• evil Action that is by their hand, and that for a considerable time; Iosephs Brethren are a famous instance of the truth of this:
for a• evil Actium that is by their hand, and that for a considerable time; Joseph's Brothers Are a famous instance of the truth of this:
p-acp n1 j-jn n1 cst vbz p-acp po32 n1, cc cst p-acp dt j n1; np1 n2 vbr dt j n1 pp-f dt n1 pp-f d:
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Now, if it can Challenge, or Accuse, it can also Excuse and Approve a man, and testify for him, when he hath done well;
Now, if it can Challenge, or Accuse, it can also Excuse and Approve a man, and testify for him, when he hath done well;
av, cs pn31 vmb vvi, cc vvi, pn31 vmb av vvi cc vvb dt n1, cc vvi p-acp pno31, c-crq pns31 vhz vdn av;
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For excusing is as extensive in a good case, as accusing is in an evil. 2. It's clear also, from the Office of the Conscience;
For excusing is as extensive in a good case, as accusing is in an evil. 2. It's clear also, from the Office of the Conscience;
c-acp vvg vbz a-acp j p-acp dt j n1, c-acp vvg vbz p-acp dt n-jn. crd pn31|vbz j av, p-acp dt n1 pp-f dt n1;
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which (as we shew) is not only to dictat, and to be an observing companion, but to be a Judge;
which (as we show) is not only to dictate, and to be an observing Companion, but to be a Judge;
q-crq (c-acp pns12 vvb) vbz xx av-j pc-acp vvi, cc pc-acp vbi dt j-vvg n1, cc-acp pc-acp vbi dt n1;
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which supposeth for ordinary, the thing to be past;
which Supposeth for ordinary, the thing to be passed;
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Therefore, 1 Iohn 3. 22. both the condemning and absolving of the heart is spoken of;
Therefore, 1 John 3. 22. both the condemning and absolving of the heart is spoken of;
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Which inferreth, that the Conscience (called there the heart) hath a way of re-cognoscing of,
Which infers, that the Conscience (called there the heart) hath a Way of Recognizing of,
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and passing Sentenc• on a mans way, and actions, not only, while they are a doing, but when past.
and passing Sentenc• on a men Way, and actions, not only, while they Are a doing, but when past.
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2ly. Observe (which is that we mainly intend to speak to) That it is a main piece of a tender walk,2ly. Observe (which is that we mainly intend to speak to) That it is a main piece of a tender walk,
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and of the practice of • Christian, to be reflecting on his bygone way, and trying what Conscience sayeth of it;
and of the practice of • Christian, to be reflecting on his bygone Way, and trying what Conscience Saith of it;
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not only (as I have often aid) to deliberat and advise with Conscience before,
not only (as I have often aid) to deliberate and Advice with Conscience before,
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and to carry Conscience along in the time of the Action;
and to carry Conscience along in the time of the Actium;
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but when the thing is past, it may be many years since, and as to the course of his Life;
but when the thing is past, it may be many Years since, and as to the course of his Life;
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to be looking in, and reflecting on what Conscience sayeth, for, or against him: This is Pauls practice here;
to be looking in, and reflecting on what Conscience Saith, for, or against him: This is Paul's practice Here;
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he cannot have the Testimony of his Conseience till he have asked it, and tryed it,
he cannot have the Testimony of his Conscience till he have asked it, and tried it,
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and laid his conversation in the general, and his carriage among the Corinthians in particular before it;
and laid his Conversation in the general, and his carriage among the Corinthians in particular before it;
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And if the former Doctrine be a truth, this will follow;
And if the former Doctrine be a truth, this will follow;
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that a tender Christian will be reflecting on his bygone way, and trying what his Conscience sayeth of it, and of his Actions;
that a tender Christian will be reflecting on his bygone Way, and trying what his Conscience Saith of it, and of his Actions;
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Except we will say that a man may be tender, and not take heed to his Conscience;
Except we will say that a man may be tender, and not take heed to his Conscience;
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to which for this end, God hath given it this reflecting power, or facultie (to say so).
to which for this end, God hath given it this reflecting power, or faculty (to say so).
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It will also be more clear, if we look to the practice, and experience of the Saints, who, the more tender they have been, the more they have been in reflecting this way;
It will also be more clear, if we look to the practice, and experience of the Saints, who, the more tender they have been, the more they have been in reflecting this Way;
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if we look to Iob, we will find, that most of all the discourses he hath, are so many reviews of his Conscience;
if we look to Job, we will find, that most of all the discourses he hath, Are so many reviews of his Conscience;
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particularly, Chap. 23. 11. He sayeth, My foot hath held his steps, his way have I k•pt,
particularly, Chap. 23. 11. He Saith, My foot hath held his steps, his Way have I k•pt,
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and not declined, neither have I gone back from the commandment of his lips, I have esteemed the words of his mouth more then my necessary food; and not declined, neither have I gone back from the Commandment of his lips, I have esteemed the words of his Mouth more then my necessary food;
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How is it that he speaketh so confidently, but from reflecting on, and from the Testimony of his Conscience? Therefore, chap: 27. 3, 4, 5. He sayeth, All the while my breath is in me, and the Spirit of God is in my nostrils, my lips shall not speak wickedness,
How is it that he speaks so confidently, but from reflecting on, and from the Testimony of his Conscience? Therefore, chap: 27. 3, 4, 5. He Saith, All the while my breath is in me, and the Spirit of God is in my nostrils, my lips shall not speak wickedness,
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nor my tongue utter deceit, I will not remove my integrity, my righteousness will I hold fast, my heart shall not reproach me so long as I live; nor my tongue utter deceit, I will not remove my integrity, my righteousness will I hold fast, my heart shall not reproach me so long as I live;
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Importing that he cannot find his Conscience challenge him as to that wherwith his Friends did charge him;
Importing that he cannot find his Conscience challenge him as to that wherewith his Friends did charge him;
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So likewayes, Chap. 31. 1. He sayes, I made a covenant with mine eyes, why then should I look upon a maid? And he goeth on through the Chapter, particularly making it to appear, that he had been searching,
So likeways, Chap. 31. 1. He Says, I made a Covenant with mine eyes, why then should I look upon a maid? And he Goes on through the Chapter, particularly making it to appear, that he had been searching,
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and trying, and taking notice of his way, and of all the pieces and parts of it.
and trying, and taking notice of his Way, and of all the Pieces and parts of it.
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And that therein his Conscience had given him a good Testimony:
And that therein his Conscience had given him a good Testimony:
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Thus David, Psal. 7. 3. sayeth, Lord my God, if I have done this, if there be iniquity in my hands,
Thus David, Psalm 7. 3. Saith, Lord my God, if I have done this, if there be iniquity in my hands,
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if I have rewarded evil to him, &c. Psal. 26. 2. Examine me, O Lord, and prove me, try my reins and my heart; if I have rewarded evil to him, etc. Psalm 26. 2. Examine me, Oh Lord, and prove me, try my reins and my heart;
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And, Psal. 139. 23. Search me, O Lord, (sayeth he) and know my heart, try me,
And, Psalm 139. 23. Search me, Oh Lord, (Saith he) and know my heart, try me,
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and know my thoughts, and see if there be any wicked way in me: and know my thoughts, and see if there be any wicked Way in me:
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All which supposeth his own tryal accomplished in, and of his Conscience to have gone before:
All which Supposeth his own trial accomplished in, and of his Conscience to have gone before:
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Yea, not only the Believer, but the Believer in the tenderest frame, is most in this work;
Yea, not only the Believer, but the Believer in the Tenderest frame, is most in this work;
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Therefore in the most serious exercise of Repentance, under the greatest manifestations of Gods presence, and the most abundant pourings out of his Spirit, and when nearest to Death;
Therefore in the most serious exercise of Repentance, under the greatest manifestations of God's presence, and the most abundant pourings out of his Spirit, and when nearest to Death;
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they are most ready to reflect on Conscience;
they Are most ready to reflect on Conscience;
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which sheweth, that not only we should do it, but that the more tender Persons be, they will be the more in this duty:
which shows, that not only we should do it, but that the more tender Persons be, they will be the more in this duty:
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and there is also good reason for it, For 1. A man cannot know his condition except he reflect,
and there is also good reason for it, For 1. A man cannot know his condition except he reflect,
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and search what his Conscience hath to say of it;
and search what his Conscience hath to say of it;
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And it's not the bare remembring of the Action, but the considering of it, by bringing it before,
And it's not the bore remembering of the Actium, but the considering of it, by bringing it before,
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and trying it by the Rule of the Word, in the •ourt of Conscience, so as to have it's approbative Testimony, that maketh it passe for eurrent.
and trying it by the Rule of the Word, in the •ourt of Conscience, so as to have it's approbative Testimony, that makes it pass for eurrent.
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2ly. Because, as a man knoweth not how to judge of what is past, so neither how to carry for time to come;2ly. Because, as a man Knoweth not how to judge of what is past, so neither how to carry for time to come;
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what he hath to repent of, or what he hath to amend in his way, except he take a review, and back-look of it, as to the time past:
what he hath to Repent of, or what he hath to amend in his Way, except he take a review, and back-look of it, as to the time passed:
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It's the finding of such a thing to be wrong that maketh him say, This I had need to repent of,
It's the finding of such a thing to be wrong that makes him say, This I had need to Repent of,
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and this I had need to watch against for time to come; Therefore these two are put together, Psal. 119. 59. 69. I thought on my ways,
and this I had need to watch against for time to come; Therefore these two Are put together, Psalm 119. 59. 69. I Thought on my ways,
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and turned my feet unto thy testimonies, I made haste, &c. The examination of his bygone way, helped him to go on right for the time to come.and turned my feet unto thy testimonies, I made haste, etc. The examination of his bygone Way, helped him to go on right for the time to come.
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3ly. Because hardly will a tender man come to prayer without this;3ly. Because hardly will a tender man come to prayer without this;
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He knoweth not what to confesse, nor what to seek, except he reflect, and consider what he hath to confesse unto, o• to seek from God;
He Knoweth not what to confess, nor what to seek, except he reflect, and Consider what he hath to confess unto, o• to seek from God;
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And sure a man cannot be tender, if he pray not:
And sure a man cannot be tender, if he pray not:
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Therefore these two are joyned together, Zech. 12. 10. I will pour (sayeth the Lord) upon the house of David,
Therefore these two Are joined together, Zechariah 12. 10. I will pour (Saith the Lord) upon the house of David,
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and the inhabitants of Ierusalem, the spirit of grace and supplications, and they shall look upon him whom they have peirced, and mourn; and the inhabitants of Ierusalem, the Spirit of grace and supplications, and they shall look upon him whom they have pierced, and mourn;
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Hence it is found in experience, that the more insight a man hath in his bygone way, the more liberty he hath in prayer;
Hence it is found in experience, that the more insight a man hath in his bygone Way, the more liberty he hath in prayer;
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and that deadnesse and drynesse in prayer flow much from the want of self-reflection. 4ly: Because this is the way for a man to win at peace;
and that deadness and dryness in prayer flow much from the want of self-reflection. 4ly: Because this is the Way for a man to win At peace;
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and no man can be tender, and have solid peace that cares not what his Conscience speaks to him,
and no man can be tender, and have solid peace that Cares not what his Conscience speaks to him,
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whether good or evil, peace or war; and he can never know what it sayeth except he reflect and try:
whither good or evil, peace or war; and he can never know what it Saith except he reflect and try:
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And it is from this, that even Paul himself cannot have peace, nor rejoyce, till he try his peace and joy to be the effects of Conscience it's Testimony,
And it is from this, that even Paul himself cannot have peace, nor rejoice, till he try his peace and joy to be the effects of Conscience it's Testimony,
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and Conscience Testimony to be the consequent of self-examination.
and Conscience Testimony to be the consequent of Self-examination.
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The Uses of the Doctrine are Four, the first wherof, is for instruction, The 2d. For tryal, The 3. For exhortation.
The Uses of the Doctrine Are Four, the First whereof, is for instruction, The 2d. For trial, The 3. For exhortation.
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The 4. For reproof, and expostulation.
The 4. For reproof, and expostulation.
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The 1. Use, I say, •s for •nstruction, would ye know, and be instructed in a main piece of a Christian walk,
The 1. Use, I say, •s for •nstruction, would you know, and be instructed in a main piece of a Christian walk,
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and practice, here it is, to be often reflecting on your bygone way, and hearing what Conscience sayeth of it;
and practice, Here it is, to be often reflecting on your bygone Way, and hearing what Conscience Saith of it;
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To belooking from your youth up, what ye have done, what have been your more habitual thoughts, words and actions,
To belooking from your youth up, what you have done, what have been your more habitual thoughts, words and actions,
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and hearing what Conscience sayeth of them, of such a word or discourse, of such a voyage or journey, and so of other actions;
and hearing what Conscience Saith of them, of such a word or discourse, of such a voyage or journey, and so of other actions;
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and to be putting it to passe it's Sentence on them, and to be trying whether we have peace in them,
and to be putting it to pass it's Sentence on them, and to be trying whither we have peace in them,
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and Conscience it's good Testimony concerning them, or not.
and Conscience it's good Testimony Concerning them, or not.
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To this purpose we might alleadge that place, Rev. 4. v. 6, 8. (Which we suppose to be mainly ▪ and most properly meant of tender Ministers of the Gospel,
To this purpose we might allege that place, Rev. 4. v. 6, 8. (Which we suppose to be mainly ▪ and most properly meant of tender Ministers of the Gospel,
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yet it may well by proportion be applyed to tender privat Christians) Where these Four beasts are said to have eyes before ▪ and behind,
yet it may well by proportion be applied to tender private Christians) Where these Four beasts Are said to have eyes before ▪ and behind,
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and to be ful of eyes within;
and to be full of eyes within;
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Eyes before, intimating that they should be tender in finding out what is to be done;Eyes before, intimating that they should be tender in finding out what is to be done;
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Eyes within, intimating that they should be watchful over their own heart, and way, over their own present frame & walk, looking not only before, behinde,Eyes within, intimating that they should be watchful over their own heart, and Way, over their own present frame & walk, looking not only before, behind,
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and about them, but within themselves; And Eyes behind, intimating that tender Christians should have, and in some measure indeed have,
and about them, but within themselves; And Eyes behind, intimating that tender Christians should have, and in Some measure indeed have,
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an eye (as we use to speak of very watchful, and accuratly observing persons) in their neck, looking to what sticks and cleaveth to their heels,
an eye (as we use to speak of very watchful, and accurately observing Persons) in their neck, looking to what sticks and cleaveth to their heels,
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as it were, when they have past any Action or Duty, as the word is Psal. 49. 5. Where the Psalmist speaketh of the iniquity of his heels compassing him about;
as it were, when they have passed any Actium or Duty, as the word is Psalm 49. 5. Where the Psalmist speaks of the iniquity of his heels compassing him about;
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As knowing well that in every step of his way, he leaveth some •oul vestige, or print behind him, and therefore looketh back on it:
As knowing well that in every step of his Way, he Leaveth Some •oul vestige, or print behind him, and Therefore looks back on it:
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This then we propose as a piece, and a special piece of a tender walk, viz. That Christians, not only deliberat before they do,
This then we propose as a piece, and a special piece of a tender walk, viz. That Christians, not only deliberate before they do,
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and look to Conscience while they are adoing, but that also they reflect, and look back upon the Action,
and look to Conscience while they Are adoing, but that also they reflect, and look back upon the Actium,
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when it is done and past.
when it is done and passed.
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To clear this a little further, there are Three main things that a Believer is called to, in reference to what is past, 1. Examination of himself,
To clear this a little further, there Are Three main things that a Believer is called to, in Referente to what is past, 1. Examination of himself,
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and his way, 2. Laying of himself and his way ▪ to and before his Conscience informed by the Word, 3. Judging of himself according as he find eth his way to be,
and his Way, 2. Laying of himself and his Way ▪ to and before his Conscience informed by the Word, 3. Judging of himself according as he find eth his Way to be,
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when he hath laid it before his Conscience:
when he hath laid it before his Conscience:
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We need not curiously and nicely difference these, for they go alwayes together when a man is right;
We need not curiously and nicely difference these, for they go always together when a man is right;
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His examination of himself, and of his way, the examination of his way by his Conscience, and his selfjudging;
His examination of himself, and of his Way, the examination of his Way by his Conscience, and his selfjudging;
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yet they may be some way differenced:
yet they may be Some Way differenced:
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selfexamination is more large, and extensive, taking in the whole that a man is concerned in, his •ecklenesse,
Self-examination is more large, and extensive, taking in the Whole that a man is concerned in, his •ecklenesse,
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and his need, as well as his sinfulnesse; but reflecting on Conscience considereth a mans way as sinful, or not sinful only;
and his need, as well as his sinfulness; but reflecting on Conscience Considereth a men Way as sinful, or not sinful only;
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self-examination is a gathering, as it were, of things together;
Self-examination is a gathering, as it were, of things together;
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but reflecting on Conscience is a laying of them to the Rule, a putting of them to the touch-stone;
but reflecting on Conscience is a laying of them to the Rule, a putting of them to the touchstone;
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self-examination is the mids, Conscience-reflection is the end;
Self-examination is the mids, Conscience-reflection is the end;
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And if any should offer to divide them, the gathering of things together by self-examination, will not signifie much,
And if any should offer to divide them, the gathering of things together by Self-examination, will not signify much,
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except they be tryed by Conscience; self-examination is antecedent to the Sentence of the Judge;
except they be tried by Conscience; Self-examination is antecedent to the Sentence of the Judge;
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self-judging is subsequent, as a Ratification of that which Conscience hath said, when we have examined,
selfjudging is subsequent, as a Ratification of that which Conscience hath said, when we have examined,
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and found out things, and when Conscience hath on reflection agreeably to the Rule, given it's Sense and Sentence:
and found out things, and when Conscience hath on reflection agreeably to the Rule, given it's Sense and Sentence:
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Our judging of our selves is our homologating, or owning, applying and taking home to us the Sentence that Conscience hath past,
Our judging of our selves is our homologating, or owning, applying and taking home to us the Sentence that Conscience hath passed,
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as it were from our own mouth;
as it were from our own Mouth;
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somewhat like that word, Rom. 8. 16. The spirit it self beareth witnesse with our spirits, that we are the children of God;
somewhat like that word, Rom. 8. 16. The Spirit it self bears witness with our spirits, that we Are the children of God;
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In our self examination, and judging we are active, but in Conscience it's passing Sentence, we are passive,
In our self examination, and judging we Are active, but in Conscience it's passing Sentence, we Are passive,
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as being therein 〈 ◊ 〉 before the Judge, and when Conscience hath said, we say:
as being therein 〈 ◊ 〉 before the Judge, and when Conscience hath said, we say:
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however we put them together, and have marked it for this reason;
however we put them together, and have marked it for this reason;
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because oft-times, when we examine, and take a look of our selves, and of our way, we are disposed to think that we have done enough,
Because ofttimes, when we examine, and take a look of our selves, and of our Way, we Are disposed to think that we have done enough,
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and as soon as the I•ditement is read, we run away from the Bar, and do not abide,
and as soon as the I•ditement is read, we run away from the Bar, and do not abide,
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and stay for Conscience it's decision, as if we knew what it will say before hand;
and stay for Conscience it's decision, as if we knew what it will say before hand;
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again some-times we are disposed to Judge our selves, and to passe, or leap over both examination, and consciences Sentence;
again sometimes we Are disposed to Judge our selves, and to pass, or leap over both examination, and Consciences Sentence;
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being thus precipitant, and preposterous to prevent any trouble and apprehended horrour that may attend the Sentence of Conscience;
being thus precipitant, and preposterous to prevent any trouble and apprehended horror that may attend the Sentence of Conscience;
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and are ready to say, that we know not what it will say, before it be put to the •ryal;
and Are ready to say, that we know not what it will say, before it be put to the •ryal;
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And this is a reason why many will take with a conviction, but it hath no weight with them, nor 〈 ◊ 〉 to them,
And this is a reason why many will take with a conviction, but it hath no weight with them, nor 〈 ◊ 〉 to them,
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because it is their own, as it were, and not Conscience it's Sentence;
Because it is their own, as it were, and not Conscience it's Sentence;
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Therefore ye would by all means joyn together these Three; use Self-examination, Judge and passe Sentence on your selves (as we are willed, 1 Cor. 11. 28. 31.) But miss not this cup•e, viz Reflecting upon,
Therefore you would by all means join together these Three; use Self-examination, Judge and pass Sentence on your selves (as we Are willed, 1 Cor. 11. 28. 31.) But miss not this cup•e, videlicet Reflecting upon,
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and observing of what Conscience hath to •ay;
and observing of what Conscience hath to •ay;
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for this 〈 ◊ 〉 the first and the last together, and if they be no• thus knit, they will fall assunder and come to nothing.
for this 〈 ◊ 〉 the First and the last together, and if they be no• thus knit, they will fallen asunder and come to nothing.
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The 2d. Use is for tryal, take it then for an evidence and mark of a tender Christian,
The 2d. Use is for trial, take it then for an evidence and mark of a tender Christian,
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thus to reflect on a persons walk, and actions, when he hath done them ▪ The tender Christian will thus reflect on his way and actions done,
thus to reflect on a Persons walk, and actions, when he hath done them ▪ The tender Christian will thus reflect on his Way and actions done,
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though it were for many years past, and will judge impartially according to what Conscience hath to say of them;
though it were for many Years past, and will judge impartially according to what Conscience hath to say of them;
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They here behave like unto faithful Ambassadors, or Messengers, who being Commissionat in some bussinesse,
They Here behave like unto faithful ambassadors, or Messengers, who being Commissionate in Some business,
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and having gone about it, will sist themselves before these that gave them the Commission to hear their Judgement and Sentence of their management of the bussinesse committed to them;
and having gone about it, will sist themselves before these that gave them the Commission to hear their Judgement and Sentence of their management of the business committed to them;
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〈 ◊ 〉 they are unfaithful that receive such a Commission, and never give an accompt of their discharge of it,
〈 ◊ 〉 they Are unfaithful that receive such a Commission, and never give an account of their discharge of it,
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nor wait for the Sentence of it's giver•; even so tender Christians will not only consult with, and take direction from Conscience, what,
nor wait for the Sentence of it's giver•; even so tender Christians will not only consult with, and take direction from Conscience, what,
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and how to do, but will also turn back, and see, i• Conscience doth approve of what they have done,
and how to do, but will also turn back, and see, i• Conscience does approve of what they have done,
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and of their manner of doing:
and of their manner of doing:
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Now, when we speak of this, we do not say, that it is always the mark of a tender Christian, that the man hath Conscience speaking for him,
Now, when we speak of this, we do not say, that it is always the mark of a tender Christian, that the man hath Conscience speaking for him,
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for Conscience may be misled, and it's Testimony in that case signifies little;
for Conscience may be misled, and it's Testimony in that case signifies little;
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But this we say, that it is a mark of a tender Christian to be always singly trying whether it be for him, or against him;
But this we say, that it is a mark of a tender Christian to be always singly trying whither it be for him, or against him;
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and it will be found in the experience of all tender Christians; Whereas these that walk at random without all circumspection, look not thus to Conscience;
and it will be found in the experience of all tender Christians; Whereas these that walk At random without all circumspection, look not thus to Conscience;
cc pn31 vmb vbi vvn p-acp dt n1 pp-f d j np1; cs d cst vvb p-acp av-an p-acp d n1, vvb xx av p-acp n1;
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yea, even Believers the•selves, when in an untender frame, desire not much to come in Conscience it's sight, (to speak •o) The reason is,
yea, even Believers the•selves, when in an untender frame, desire not much to come in Conscience it's sighed, (to speak •o) The reason is,
uh, av n2 n2, c-crq p-acp dt j n1, vvb xx av-d pc-acp vvi p-acp n1 pn31|vbz n1, (pc-acp vvi av) dt n1 vbz,
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because, as it is, Ioh. 3. v. 20, 21. Every one that doth evil hateth the light,
Because, as it is, John 3. v. 20, 21. Every one that does evil hates the Light,
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least his deeds, should be reproved; but he that doth truth cometh to the light; lest his Deeds, should be reproved; but he that does truth comes to the Light;
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(to the light of the Word, and of his Conscience informed by the Word) that his deeds may be manifest, that they are wrought in God.
(to the Light of the Word, and of his Conscience informed by the Word) that his Deeds may be manifest, that they Are wrought in God.
(p-acp dt n1 pp-f dt n1, cc pp-f po31 n1 vvn p-acp dt n1) d po31 n2 vmb vbi j, cst pns32 vbr vvn p-acp np1.
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It's no •mal part (I say) of this Light, even Conscience it's Testimony;
It's no •mal part (I say) of this Light, even Conscience it's Testimony;
pn31|vbz dx j n1 (pns11 vvb) pp-f d n1, j n1 pn31|vbz n1;
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And it sayes that the sincer man desireth to know, if he be right or wrong,
And it Says that the sincere man Desires to know, if he be right or wrong,
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and that he likes not to entertain the thoughts of any practice or deed of his to be right,
and that he likes not to entertain the thoughts of any practice or deed of his to be right,
cc cst pns31 vvz xx pc-acp vvi dt n2 pp-f d n1 cc n1 pp-f png31 pc-acp vbi j-jn,
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when it is not so in truth; and that withall he allowes not himself to judge of his deeds meerly by himself;
when it is not so in truth; and that withal he allows not himself to judge of his Deeds merely by himself;
c-crq pn31 vbz xx av p-acp n1; cc cst av pns31 vvz xx px31 p-acp n1 pp-f po31 n2 av-j p-acp px31;
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but to submit them to the Sentence of his Conscience, according to the Word.
but to submit them to the Sentence of his Conscience, according to the Word.
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To clear this a little, we shall point at some Characters of a person that is suitably serious and tender, in reflecting on his Conscience, and that 1. In respect of it's extent,
To clear this a little, we shall point At Some Characters of a person that is suitably serious and tender, in reflecting on his Conscience, and that 1. In respect of it's extent,
pc-acp vvi d dt j, pns12 vmb vvi p-acp d n2 pp-f dt n1 cst vbz av-j j cc j, p-acp vvg p-acp po31 n1, cc d crd p-acp n1 pp-f pn31|vbz n1,
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and then 2ly. In respect of the effects of it. First, then, as to the Extent, 1. He reflecteth on, and tryeth all his Actions,
and then 2ly. In respect of the effects of it. First, then, as to the Extent, 1. He reflecteth on, and trieth all his Actions,
cc av av-j. p-acp n1 pp-f dt n2 pp-f pn31. ord, av, c-acp p-acp dt n1, crd pns31 vvz a-acp, cc vvz d po31 n2,
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even the whole tract and current of his Life, as Paul doth here, his conversation in the World,
even the Whole tract and current of his Life, as Paul does Here, his Conversation in the World,
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and towards the Corinthians. 2ly. He reflects on, and tryes his very best Actions, were it even those of a mans Ministry, of his Preaching, Prayer, &c. Not as some, who think it enough to reflect only on sinful Actions, such as swearing, lying, deceiving, oppressing, &c. Which need but little tryal, the sinfulnes of them being often obvious,
and towards the Corinthians. 2ly. He reflects on, and tries his very best Actions, were it even those of a men Ministry, of his Preaching, Prayer, etc. Not as Some, who think it enough to reflect only on sinful Actions, such as swearing, lying, deceiving, oppressing, etc. Which need but little trial, the sinfulness of them being often obvious,
cc p-acp dt np1. av-jn. pns31 vvz a-acp, cc vvz po31 j av-js n2, vbdr pn31 av d pp-f dt ng1 n1, pp-f po31 vvg, n1, av xx c-acp d, r-crq vvb pn31 av-d pc-acp vvi av-j p-acp j n2, d c-acp vvg, vvg, j-vvg, vvg, av r-crq vvb p-acp j n1, dt n1 pp-f pno32 vbg av j,
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as it were at first blush;
as it were At First blush;
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but the tender man tryeth these Actions that have the best appearance, that he may know,
but the tender man trieth these Actions that have the best appearance, that he may know,
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if they be in very deed, what they appear to be.
if they be in very deed, what they appear to be.
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3ly. He is particular in his tryal, he not only tryeth his conversation in the general, ba• (as Paul doth here) his conversation at such a time, so such a place, and in such company;3ly. He is particular in his trial, he not only trieth his Conversation in the general, ba• (as Paul does hear) his Conversation At such a time, so such a place, and in such company;
av-j. pns31 vbz j p-acp po31 n1, pns31 xx av-j vvz po31 n1 p-acp dt n1, n1 (c-acp np1 vdz vvi) po31 n1 p-acp d dt n1, av d dt n1, cc p-acp d n1;
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O! in how many particulars doth holy Iob instance, Chap. 3•. 4•y A tender man wiil go far back;
OH! in how many particulars does holy Job instance, Chap. 3•. 4•y A tender man wiil go Far back;
uh p-acp c-crq d n2-j vdz j np1 n1, np1 n1. av-j dt j n1 av vvb av-j av;
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even when old, to the sins of his youth, as David doth, when he prayes, Psal. 25. 7. Remember not against me the sins of my youth.
even when old, to the Sins of his youth, as David does, when he prays, Psalm 25. 7. remember not against me the Sins of my youth.
av c-crq j, p-acp dt n2 pp-f po31 n1, p-acp np1 vdz, c-crq pns31 vvz, np1 crd crd vvb xx p-acp pno11 dt n2 pp-f po11 n1.
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I remember godly Augustin in his Confessions, goeth as far back as he can remember and not only so,
I Remember godly Augustin in his Confessions, Goes as Far back as he can Remember and not only so,
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but he sayes, that when he looked on the little cankerings, and •rowardnesse of •nfants, he was put to think of what were the first out-breakings of his sinful nature,
but he Says, that when he looked on the little canker, and •rowardnesse of •nfants, he was put to think of what were the First outbreakings of his sinful nature,
cc-acp pns31 vvz, cst c-crq pns31 vvd p-acp dt j n1, cc n1 pp-f n2, pns31 vbds vvn pc-acp vvi pp-f r-crq vbdr dt ord n2 pp-f po31 j n1,
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when he was on the breast; David looketh far back, when he sayes, Psal. 51. 5. I was shapen in iniquity,
when he was on the breast; David looks Far back, when he Says, Psalm 51. 5. I was shapen in iniquity,
c-crq pns31 vbds p-acp dt n1; np1 vvz av-j av, c-crq pns31 vvz, np1 crd crd pns11 vbds vvn p-acp n1,
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and in sin did my mother conceive me. 5ly. He is frequent in reflecting and trying, and the more tender, the more freq•ant;and in since did my mother conceive me. 5ly. He is frequent in reflecting and trying, and the more tender, the more freq•ant;
cc p-acp n1 vdd po11 n1 vvb pno11. av-jn. pns31 vbz j p-acp vvg cc vvg, cc dt av-dc j, dt av-dc j;
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he will not readily let slip, no• suffer to passe one day without it;
he will not readily let slip, no• suffer to pass one day without it;
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yea, he will sometimes try often in one day, on the back of this and that piece of his walk, especially of any more Solemn Action;
yea, he will sometime try often in one day, on the back of this and that piece of his walk, especially of any more Solemn Actium;
uh, pns31 vmb av vvi av p-acp crd n1, p-acp dt n1 pp-f d cc d n1 pp-f po31 n1, av-j pp-f d dc j n1;
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yea, (which is yet more) he will come often over one and the same Action,
yea, (which is yet more) he will come often over one and the same Actium,
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or thing, so that when he hath taken a look of it to day, he will take another look of it tomorrow;
or thing, so that when he hath taken a look of it to day, he will take Another look of it tomorrow;
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knowing that there is a depth of iniquity in the heart, that is not soon nor easily plumbed;
knowing that there is a depth of iniquity in the heart, that is not soon nor Easily plumbed;
vvg cst pc-acp vbz dt n1 pp-f n1 p-acp dt n1, cst vbz xx av ccx av-j vvn;
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he looketh often on the same Action, that he may find it out, that the discovery and sense of it may be the more fresh,
he looks often on the same Actium, that he may find it out, that the discovery and sense of it may be the more fresh,
pns31 vvz av p-acp dt d n1, cst pns31 vmb vvi pn31 av, cst dt n1 cc n1 pp-f pn31 vmb vbi dt av-dc j,
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and deeply affecting for his humiliation; it's on this ground that the Apostle speaketh of his having a good Conscience;
and deeply affecting for his humiliation; it's on this ground that the Apostle speaks of his having a good Conscience;
cc av-jn vvg p-acp po31 n1; pn31|vbz p-acp d n1 cst dt n1 vvz pp-f po31 vhg dt j n1;
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wherof, if the Testimony be approving, the frequent going over it, maketh it to be the more vive, clear, and comfortable.
whereof, if the Testimony be approving, the frequent going over it, makes it to be the more vive, clear, and comfortable.
c-crq, cs dt n1 vbb vvg, dt j vvg p-acp pn31, vvz pn31 pc-acp vbi dt av-dc j, j, cc j.
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Secondly, This may be known (as I said) by the effects of it, which are notable;Secondly, This may be known (as I said) by the effects of it, which Are notable;
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For, 1. A •ender man that is frequent in reflecting thus, is a watchful man;
For, 1. A •ender man that is frequent in reflecting thus, is a watchful man;
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The byting of Conscience by it's challenges for past, and bygone 〈 ◊ 〉, make him look better to himself for the time to come;
The biting of Conscience by it's challenges for past, and bygone 〈 ◊ 〉, make him look better to himself for the time to come;
dt j-vvg pp-f n1 p-acp pn31|vbz n2 p-acp j, cc j 〈 sy 〉, vvi pno31 vvi av-jc p-acp px31 p-acp dt n1 pc-acp vvi;
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and put him, with holy and tender Iob, Chap. 31. To make a covenant with his eyes, that he may look right on, and not wander;
and put him, with holy and tender Job, Chap. 31. To make a Covenant with his eyes, that he may look right on, and not wander;
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To covenant with his Affections, that they wander and range not up and down in pursuit of the World, a•d of the variety of vain Objects therein, to the diverting of him from a close and con•ant pursuit after God. 2. He can give a distinct account of himself,
To Covenant with his Affections, that they wander and range not up and down in pursuit of the World, a•d of the variety of vain Objects therein, to the diverting of him from a close and con•ant pursuit After God. 2. He can give a distinct account of himself,
p-acp n1 p-acp po31 n2, cst pns32 vvb cc vvb xx p-acp cc a-acp p-acp n1 pp-f dt n1, vvn pp-f dt n1 pp-f j n2 av, p-acp dt vvg pp-f pno31 p-acp dt j cc j n1 p-acp np1. crd pns31 vmb vvi dt j n1 pp-f px31,
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and of his way, and doth not readily and easily forget things, but is in case to give an account of this which he did,
and of his Way, and does not readily and Easily forget things, but is in case to give an account of this which he did,
cc pp-f po31 n1, cc vdz xx av-j cc av-j vvi n2, cc-acp vbz p-acp n1 pc-acp vvi dt n1 pp-f d r-crq pns31 vdd,
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and of that which he spoke;
and of that which he spoke;
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As Iob instanceth, in a multitude of particulars, Chap. 31. He can give a legend, as it were, of his Life:
As Job Instanceth, in a multitude of particulars, Chap. 31. He can give a legend, as it were, of his Life:
c-acp np1 vvz, p-acp dt n1 pp-f n2-j, np1 crd pns31 vmb vvi dt n1, c-acp pn31 vbdr, pp-f po31 n1:
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which I fear but few of us can do, to good purpose, this way;
which I Fear but few of us can do, to good purpose, this Way;
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I remember that holy man Augustin tells, that at such a time, while he was singing a Psalm, he observed his heart ready to str•y,
I Remember that holy man Augustin tells, that At such a time, while he was singing a Psalm, he observed his heart ready to str•y,
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and to be more taken up with the external Musick, then with Spiritual Joy in God;
and to be more taken up with the external Music, then with Spiritual Joy in God;
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and relates several of his pranks, when he was a Child. 3 He is a man distinct,
and relates several of his pranks, when he was a Child. 3 He is a man distinct,
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and full in the consession of Sin; He never wanteth an evil tale (to speak so) to tell of himself,
and full in the Confessi of since; He never Wants an evil tale (to speak so) to tell of himself,
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yea, he must, and will tell it, when it may glorify God, and edify others;
yea, he must, and will tell it, when it may Glorify God, and edify Others;
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he can speak particularly of the evil of his heart, and of his way, he is not a stranger to it,
he can speak particularly of the evil of his heart, and of his Way, he is not a stranger to it,
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neither doth he hide his sin as Adam, as Iob speaks, Chap. 31. v. 33. It is sure, one great reason,
neither does he hide his since as Adam, as Job speaks, Chap. 31. v. 33. It is sure, one great reason,
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why we are so little in the exercise of Repentance, even that we are so little in the exercise of Self-reflection. 4. He is suitably affected with that which he discovereth;
why we Are so little in the exercise of Repentance, even that we Are so little in the exercise of Self-reflection. 4. He is suitably affected with that which he Discovereth;
c-crq pns12 vbr av j p-acp dt n1 pp-f n1, av cst pns12 vbr av j p-acp dt n1 pp-f n1. crd pns31 vbz av-j vvn p-acp d r-crq pns31 vvz;
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he not only seeth his way with this and that, and the other Action, but it toucheth him;
he not only sees his Way with this and that, and the other Actium, but it touches him;
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one great reason why we see somany Sins, and are so little affected with them, i•, that we take not the Censure of them from Conscience,
one great reason why we see somany Sins, and Are so little affected with them, i•, that we take not the Censure of them from Conscience,
crd j n1 c-crq pns12 vvb n1 n2, cc vbr av av-j vvn p-acp pno32, n1, cst pns12 vvb xx dt n1 pp-f pno32 p-acp n1,
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and consider not duly, what weight it's sense and censure of them should have with us;
and Consider not duly, what weight it's sense and censure of them should have with us;
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and by proportion, this is a reason why Christians are so little comforted in good Actions. 5. The re•ecting ▪ tender man is a praying man;
and by proportion, this is a reason why Christians Are so little comforted in good Actions. 5. The re•ecting ▪ tender man is a praying man;
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as he is much i• co•ssing of Sin, so he is much in Prayer, and Serious in it,
as he is much i• co•ssing of since, so he is much in Prayer, and Serious in it,
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and at no time readily more frequent, and serious then when his Sin is before him;
and At no time readily more frequent, and serious then when his since is before him;
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as Davids sin was ever before him, Psal. 51. 3. Which makes him so very serious in Prayer there;
as Davids since was ever before him, Psalm 51. 3. Which makes him so very serious in Prayer there;
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and as he is serious in prayer, so he hath much holy indignation at Sin, and a great loathing at himself for it;
and as he is serious in prayer, so he hath much holy Indignation At since, and a great loathing At himself for it;
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he can speak suitably of it, and demonstrat the vilenesse of it to the Life, and aggravat it to the height;
he can speak suitably of it, and demonstrate the vileness of it to the Life, and aggravat it to the height;
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while he sayes, Against thee, thee only have I sinned, and done this evil in thy sight;
while he Says, Against thee, thee only have I sinned, and done this evil in thy sighed;
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He looks not at it, as a Sin of in•mity, but as a sin committed with a high hand;
He looks not At it, as a since of in•mity, but as a since committed with a high hand;
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I know (sayeth he) thou lovest truth i• the inward parts, but I have thus far plaid the hypocrite coming out with a fair shew before men,
I know (Saith he) thou Lovest truth i• the inward parts, but I have thus Far played the hypocrite coming out with a fair show before men,
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when sin was raging in secret within me;
when since was raging in secret within me;
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Thus, 2 Cor. 7. 11. True Repentance is described from it's Effects ▪ •t hath holy and high indignation and revenge attending reflections on it;
Thus, 2 Cor. 7. 11. True Repentance is described from it's Effects ▪ •t hath holy and high Indignation and revenge attending reflections on it;
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Ezek. 16. v. 61. & ch. 36. v. 31 ▪ There is a remembring ▪ a blushing, a being ashamed, Ezekiel 16. v. 61. & changed. 36. v. 31 ▪ There is a remembering ▪ a blushing, a being ashamed,
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and a loathing of themselves, The man is thus vile in his own eyes, thinks very little of himself,and a loathing of themselves, The man is thus vile in his own eyes, thinks very little of himself,
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and loaths himself very much ▪ 6. He is well content when he discovereth a ground of challenge where it is, he hunts not after approbation,
and Loathes himself very much ▪ 6. He is well content when he Discovereth a ground of challenge where it is, he hunt's not After approbation,
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and applause, but is satisfied to have a just and necessary challenge, as well as to be approven,
and applause, but is satisfied to have a just and necessary challenge, as well as to be approven,
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though the one hath much more peace, and comfort with it then the other;
though the one hath much more peace, and Comfort with it then the other;
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Let the righteous smite me (sayeth the Psalmist, Psal. 141. 5.) and it shall be a kindness, Let the righteous smite me (Saith the Psalmist, Psalm 141. 5.) and it shall be a kindness,
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and let him reprove me, and it shall be an oyl that shall not break mine head; and let him reprove me, and it shall be an oil that shall not break mine head;
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So when his Conscience smiteth him, it acts in his esteem, the part of a good friend, he welcometh it when there is ground for it,
So when his Conscience smites him, it acts in his esteem, the part of a good friend, he welcometh it when there is ground for it,
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and repineth not against it. 7. He hath a deep impression of the Majesty of God on his Spirit;
and repineth not against it. 7. He hath a deep impression of the Majesty of God on his Spirit;
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for his laying so great a weight on Conscience his Deput, suggests to him the suitablenesse of thinking highly of God himself,
for his laying so great a weight on Conscience his Deputy, suggests to him the suitableness of thinking highly of God himself,
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and of carrying with due reverence to him; when men think little of God himself, they think little of Conscience his Depute;
and of carrying with due Reverence to him; when men think little of God himself, they think little of Conscience his Depute;
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and on the contrary, a tender Conscience maketh God very awful, dreadful, and majestick; Therefore Iob giveth this for a reason, why he durst not contend with his Servants,
and on the contrary, a tender Conscience makes God very awful, dreadful, and majestic; Therefore Job gives this for a reason, why he durst not contend with his Servants,
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because the terrour of God made him afraid;
Because the terror of God made him afraid;
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His carrying along with him Conscience it's sense of his way, did mightily elevat his thoughts of God. 8. He hath many earands to God in Christ, he seeth many things amiss that need to be amended, he dayly discovers much guilt, which necessi•ats him to run to God for absolution;
His carrying along with him Conscience it's sense of his Way, did mightily elevat his thoughts of God. 8. He hath many earands to God in christ, he sees many things amiss that need to be amended, he daily discovers much guilt, which necessi•ats him to run to God for absolution;
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Grace both for pardoning of his iniquities, and for healing of his diseases, is alwayes lovely, sweet and fresh to him;
Grace both for pardoning of his iniquities, and for healing of his diseases, is always lovely, sweet and fresh to him;
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And to hear of it, is like a Box of precious fragran•ly smelling Ointment broken, like Oyl poured into a smar•ing wound, and as good news from a far Countrey.
And to hear of it, is like a Box of precious fragran•ly smelling Ointment broken, like Oil poured into a smar•ing wound, and as good news from a Far Country.
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By all which, in a word ye may see. 1. That it is a desireable thing to live and walk tenderly.
By all which, in a word you may see. 1. That it is a desirable thing to live and walk tenderly.
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2ly That it is a most necessary thing, in order to coming by many choice advantages.2ly That it is a most necessary thing, in order to coming by many choice advantages.
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3ly. That it is bu• a very rare thing, and to be found with but few, notwithstanding it's many rare and excellent effects.3ly. That it is bu• a very rare thing, and to be found with but few, notwithstanding it's many rare and excellent effects.
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4ly. That it is a very hard and difficult thing to be a tender Christian, and in this frame of true tenderness of Conscience;4ly. That it is a very hard and difficult thing to be a tender Christian, and in this frame of true tenderness of Conscience;
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consulting it, carrying it along, and reflecting on it in all Actions; that being the principle that keepeth tender in them all.
consulting it, carrying it along, and reflecting on it in all Actions; that being the principle that Keepeth tender in them all.
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SERMON II. 2 COR. 1. 12. For our rejoycing is this, the testimony of our conscience, that in simplicity,
SERMON II 2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity,
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and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world,
and godly sincerity, not with fleshly Wisdom, but by the grace of God, we have had our Conversation in the world,
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and more abundantly to you wards.
and more abundantly to you wards.
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THere are many very sad and prejudicial practical Errors and Mistakes concerning a tender Christians walk, whence it cometh to passe, that most persons lay the great stress thereof on things that will not bear it,
THere Are many very sad and prejudicial practical Errors and Mistakes Concerning a tender Christians walk, whence it comes to pass, that most Persons lay the great stress thereof on things that will not bear it,
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while in the mean time, they neglect, and overlook those principal and weighty duties wherein it mainly consisteth, that make less noise and shew before men, that are less subject to be counter•eited,
while in the mean time, they neglect, and overlook those principal and weighty duties wherein it mainly Consisteth, that make less noise and show before men, that Are less Subject to be counter•eited,
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and tend more to the life and power of godlinesse, then these other things, that are of more high esteem with men;
and tend more to the life and power of godliness, then these other things, that Are of more high esteem with men;
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among which this duty of often reflecting on a mans Conscience, and trying of his way at it's ba•, that he may know it's sense,
among which this duty of often reflecting on a men Conscience, and trying of his Way At it's ba•, that he may know it's sense,
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and receive it's Testimony thereof, is one and not the least;
and receive it's Testimony thereof, is one and not the least;
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and is, (as we conceive) one of the pieces of a Christian tender walk, that cometh as near to the very Soul and Life of Religion,
and is, (as we conceive) one of the Pieces of a Christian tender walk, that comes as near to the very Soul and Life of Religion,
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and hath as much influence on tenderness therein, as either much hearing of the Word, Prayer, Conference, and the like have;
and hath as much influence on tenderness therein, as either much hearing of the Word, Prayer, Conference, and the like have;
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to which, when this is joyned, theyare very useful, but when it is utterly wanting, they are useless ▪ it being not only an important duty in it self,
to which, when this is joined, theyare very useful, but when it is utterly wanting, they Are useless ▪ it being not only an important duty in it self,
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but also very helpful to other duties, contributing much to the reaping of those advantages that are to be had by them.
but also very helpful to other duties, contributing much to the reaping of those advantages that Are to be had by them.
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We Observed the other day from these Words, that a tender Christian will be often reflecting on his way,
We Observed the other day from these Words, that a tender Christian will be often reflecting on his Way,
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and taking notice what Conscience sayeth of it; and spoke somewhat to two uses of the point, as it cleareth a notable duty,
and taking notice what Conscience Saith of it; and spoke somewhat to two uses of the point, as it cleareth a notable duty,
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and giveth an evidence and proof of a tender man.
and gives an evidence and proof of a tender man.
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We shall now proceed to speak to other two; The first, and principal whereof is this,
We shall now proceed to speak to other two; The First, and principal whereof is this,
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If it be a main plece of a tender Christian walk, to be often examiningour selves,
If it be a main plece of a tender Christian walk, to be often examiningour selves,
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and trying what sense Conscience hath of our way and actions;
and trying what sense Conscience hath of our Way and actions;
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then it serveth for Exhortation to all men and women that would live tenderly, to be putting this in practice,
then it serves for Exhortation to all men and women that would live tenderly, to be putting this in practice,
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as a main piece of a Christian and tender walk, as a main duty called for from them,
as a main piece of a Christian and tender walk, as a main duty called for from them,
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and as a main evidence of their tenderness;
and as a main evidence of their tenderness;
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That is, to be often seriously reflecting on their bygone way, to be often bringing their thoughts, words,
That is, to be often seriously reflecting on their bygone Way, to be often bringing their thoughts, words,
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and actions before the tribunal of Conscience, for this end, that they may know what it sayeth of them;
and actions before the tribunal of Conscience, for this end, that they may know what it Saith of them;
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Not only to be deliberating, and advising with Conscience before they undertake any Action, and to be watchful in going about it,
Not only to be deliberating, and advising with Conscience before they undertake any Actium, and to be watchful in going about it,
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but to be reflecting when it is done, if it be rightly done, and so as Conscience may testify for them concerning the same:
but to be reflecting when it is done, if it be rightly done, and so as Conscience may testify for them Concerning the same:
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This is Pauls practice here, This is (sayes he) our rejoycing, the testimony of our conscience;
This is Paul's practice Here, This is (Says he) our rejoicing, the testimony of our conscience;
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Which supposeth that he hath been laying his way before Conscience, trying what it said of it,
Which Supposeth that he hath been laying his Way before Conscience, trying what it said of it,
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and that he hath received Conscience its Testimony concerning it.
and that he hath received Conscience its Testimony Concerning it.
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That which we would in a word here commend to you, is, that Men and Women would •ake a back-look of,
That which we would in a word Here commend to you, is, that Men and Women would •ake a back-look of,
d r-crq pns12 vmd p-acp dt n1 av vvi p-acp pn22, vbz, cst n2 cc n2 vmd vvi dt j pp-f,
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and reflect upon all their Actions, Words and Thoughts, and of, and upon all the circumstances of the same;
and reflect upon all their Actions, Words and Thoughts, and of, and upon all the Circumstances of the same;
cc vvb p-acp d po32 n2, n2 cc n2, cc a-acp, cc p-acp d dt n2 pp-f dt d;
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and that they would so reflect upon them, as they may endeavour to know wherein they have Conscience its Testimony for them;
and that they would so reflect upon them, as they may endeavour to know wherein they have Conscience its Testimony for them;
cc cst pns32 vmd av vvi p-acp pno32, c-acp pns32 vmb vvi pc-acp vvi c-crq pns32 vhb n1 pn31|vbz n1 p-acp pno32;
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or wherein it standeth up to speak against them ▪ That is, that they would not only study to gather into their memory their Actions.
or wherein it Stands up to speak against them ▪ That is, that they would not only study to gather into their memory their Actions.
cc c-crq pn31 vvz a-acp pc-acp vvi p-acp pno32 ▪ d vbz, cst pns32 vmd xx av-j vvi pc-acp vvi p-acp po32 n1 po32 n2.
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Which is presupposed, and to lay them before the Word, but further, when their Actions and the Rule of the Word are laid together, to hear Conscience its Sentence anent their performing of the same.
Which is presupposed, and to lay them before the Word, but further, when their Actions and the Rule of the Word Are laid together, to hear Conscience its Sentence anent their performing of the same.
r-crq vbz vvn, cc pc-acp vvi pno32 c-acp dt n1, cc-acp av-jc, c-crq po32 n2 cc dt n1 pp-f dt n1 vbr vvn av, pc-acp vvi n1 po31 n1 p-acp po32 vvg pp-f dt d.
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We shall not insist in particular explication of this Duty, ye have heard somewhat spoken of it these dayes past;
We shall not insist in particular explication of this Duty, you have herd somewhat spoken of it these days past;
pns12 vmb xx vvi p-acp j n1 pp-f d n1, pn22 vhb vvn av vvn pp-f pn31 d n2 j;
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If we could but gain this much of you, as to have you throughly convinced, that somewhat lyes on you, in reference to the examination of your hearts,
If we could but gain this much of you, as to have you thoroughly convinced, that somewhat lies on you, in Referente to the examination of your hearts,
cs pns12 vmd cc-acp vvi d d pp-f pn22, c-acp pc-acp vhi pn22 av-j vvd, cst av vvz p-acp pn22, p-acp n1 p-acp dt n1 pp-f po22 n2,
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and wayes as to things that are past, and to get you in good earnest, ingadged to make more Conscience of this Duty for time to come, it is the great thing we aim at;
and ways as to things that Are past, and to get you in good earnest, engaged to make more Conscience of this Duty for time to come, it is the great thing we aim At;
cc n2 c-acp p-acp n2 cst vbr j, cc pc-acp vvi pn22 p-acp j n1, vvn pc-acp vvi dc n1 pp-f d n1 p-acp n1 pc-acp vvi, pn31 vbz dt j n1 pns12 vvb p-acp;
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and if your Consciences were once duly convinced, and cleared of the necessity and usefulnesse of the Duty,
and if your Consciences were once duly convinced, and cleared of the necessity and usefulness of the Duty,
cc cs po22 n2 vbdr a-acp av-jn vvn, cc vvn pp-f dt n1 cc n1 pp-f dt n1,
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and ye brought to be in love with it, ye would through grace be easily led on to the particulars requisit to the right way of performing it:
and you brought to be in love with it, you would through grace be Easily led on to the particulars requisite to the right Way of performing it:
cc pn22 vvd pc-acp vbi p-acp n1 p-acp pn31, pn22 vmd p-acp n1 vbi av-j vvn a-acp p-acp dt n2-j j p-acp dt j-jn n1 pp-f vvg pn31:
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Seriousnesse in, and affection to the thing would supply the roume of many directions;
Seriousness in, and affection to the thing would supply the room of many directions;
n1 p-acp, cc n1 p-acp dt n1 vmd vvi dt n1 pp-f d n2;
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And therefore we would now earnestly press it upon you, to take sometime for this duty of self-searching,
And Therefore we would now earnestly press it upon you, to take sometime for this duty of Self-searching,
cc av pns12 vmd av av-j vvi pn31 p-acp pn22, pc-acp vvi av p-acp d n1 pp-f j,
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and examination, as well as for prayer, hearing, conference, and other such Duties;
and examination, as well as for prayer, hearing, conference, and other such Duties;
cc n1, c-acp av c-acp p-acp n1, vvg, n1, cc j-jn d n2;
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and to be as holily solicitous, and desirous to know when ye have done any action or duty,
and to be as holily solicitous, and desirous to know when you have done any actium or duty,
cc pc-acp vbi c-acp av-j j, cc j pc-acp vvi c-crq pn22 vhb vdn d n1 cc n1,
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whether it be right or wrong, as ye think ye should be careful to advise before ye do it, that it be good upon the matter;
whither it be right or wrong, as you think you should be careful to Advice before you do it, that it be good upon the matter;
cs pn31 vbb j-jn cc n-jn, c-acp pn22 vvb pn22 vmd vbi j pc-acp vvi p-acp pn22 vdb pn31, cst pn31 vbb j p-acp dt n1;
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sure the awe of the Majesty of God, and of your Conscience his Depute, and a just regard to your own peace, should incline, swey,
sure the awe of the Majesty of God, and of your Conscience his Depute, and a just regard to your own peace, should incline, swey,
av-j dt n1 pp-f dt n1 pp-f np1, cc pp-f po22 n1 po31 vvi, cc dt j n1 p-acp po22 d n1, vmd vvi, j,
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and determine you to the one, as well as to the other.
and determine you to the one, as well as to the other.
cc vvb pn22 p-acp dt pi, c-acp av c-acp p-acp dt n-jn.
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What we would further say in this matter, shall be to shew you, what ye should aim at in this self examination,
What we would further say in this matter, shall be to show you, what you should aim At in this self examination,
q-crq pns12 vmd av-jc vvi p-acp d n1, vmb vbi pc-acp vvi pn22, r-crq pn22 vmd vvi p-acp p-acp d n1 n1,
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as to the manner of going about it (for we much mar and wound our own peace, by formality and overliness in this,
as to the manner of going about it (for we much mar and wound our own peace, by formality and overliness in this,
c-acp p-acp dt n1 pp-f vvg p-acp pn31 (c-acp pns12 d vvi cc vvi po12 d n1, p-acp n1 cc n1 p-acp d,
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as in other duties) which ye may take up in these Four, 1. We would labour in our self-examination to be up at that distinctnesse, that through grace may be win at, that we may be so very clear,
as in other duties) which you may take up in these Four, 1. We would labour in our Self-examination to be up At that distinctness, that through grace may be win At, that we may be so very clear,
c-acp p-acp j-jn n2) r-crq pn22 vmb vvi a-acp p-acp d crd, crd pns12 vmd vvi p-acp po12 n1 pc-acp vbi a-acp p-acp d n1, cst p-acp n1 vmb vbi vvi p-acp, cst pns12 vmb vbi av av j,
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as to be in case to say, I wot well, I was right at such a time,
as to be in case to say, I wot well, I was right At such a time,
c-acp pc-acp vbi p-acp n1 pc-acp vvi, pns11 vvb av, pns11 vbds j-jn p-acp d dt n1,
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and wrong at such another time; in this I was right, and in that I was wrong;
and wrong At such Another time; in this I was right, and in that I was wrong;
cc vvi p-acp d j-jn n1; p-acp d pns11 vbds j-jn, cc p-acp cst pns11 vbds j-jn;
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yea, so clear and distinct would we be as we might, if called to it, be ready to give our oath on it;
yea, so clear and distinct would we be as we might, if called to it, be ready to give our oath on it;
uh, av j cc j vmd pns12 vbi c-acp pns12 vmd, cs vvn p-acp pn31, vbb j pc-acp vvi po12 n1 p-acp pn31;
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as Paul doth in the place we spoke on before.
as Paul does in the place we spoke on before.
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viz. Ro•. 9. 1. I say the truth in Christ (sayes he) and lie not, my conscience bearing me witness in the holy ghost; viz. Ro•. 9. 1. I say the truth in christ (Says he) and lie not, my conscience bearing me witness in the holy ghost;
n1 np1. crd crd pns11 vvb dt n1 p-acp np1 (vvz pns31) cc vvb xx, po11 n1 vvg pno11 vvi p-acp dt j n1;
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There would not be guessing at things, but we would be throughly distinct and clear;
There would not be guessing At things, but we would be thoroughly distinct and clear;
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Therefore Iob speaking of the evidences of his integrity, Chap. 31. Proposeth them by way of curse;
Therefore Job speaking of the evidences of his integrity, Chap. 31. Proposeth them by Way of curse;
av np1 vvg pp-f dt n2 pp-f po31 n1, np1 crd vvz pno32 p-acp n1 pp-f n1;
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being so very confident, that he durst confirm what he asserted, with a curse on himself,
being so very confident, that he durst confirm what he asserted, with a curse on himself,
vbg av av j, cst pns31 vvd vvi r-crq pns31 vvn, p-acp dt n1 p-acp px31,
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if it should be found to be otherwise then he said.
if it should be found to be otherwise then he said.
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2dly. We would examine, and look on our way till we be brought under some suitable impression of the awe and dread of the Majesty of God,2dly. We would examine, and look on our Way till we be brought under Some suitable impression of the awe and dread of the Majesty of God,
av. pns12 vmd vvi, cc vvb p-acp po12 n1 c-acp pns12 vbb vvn p-acp d j n1 pp-f dt n1 cc n1 pp-f dt n1 pp-f np1,
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and of his absolute Dominion and Soveraignity over us;
and of his absolute Dominion and Sovereignty over us;
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Thus holy ▪ Iob sayeth of himself, when thus exercised, Chap 31. v. 23. Destruction from the Almighty was a terrour to me,
Thus holy ▪ Job Saith of himself, when thus exercised, Chap 31. v. 23. Destruction from the Almighty was a terror to me,
av j ▪ np1 vvz pp-f px31, c-crq av vvn, n1 crd n1 crd n1 p-acp dt j-jn vbds dt n1 p-acp pno11,
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and by reason of his highness, I could not endure: and by reason of his highness, I could not endure:
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We never follow our self-examination far enough, till it leave some impression of this kind on our Spirits.
We never follow our Self-examination Far enough, till it leave Some impression of this kind on our Spirits.
pns12 av-x vvb po12 n1 av-j av-d, c-acp pn31 vvb d n1 pp-f d n1 p-acp po12 n2.
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3dly. It would be followed, till we be affected with what discovery we get in the search of our own way;3dly. It would be followed, till we be affected with what discovery we get in the search of our own Way;
av. pn31 vmd vbi vvn, c-acp pns12 vbb vvn p-acp r-crq n1 pns12 vvb p-acp dt n1 pp-f po12 d n1;
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Its not enough barely to take a look or view of it, but we would (I say) look on it so,
Its not enough barely to take a look or view of it, but we would (I say) look on it so,
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as we may be suitably affected with it;
as we may be suitably affected with it;
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that either it may give us solid peace and joy, from clearness that we are right,
that either it may give us solid peace and joy, from clearness that we Are right,
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or else a sensible touch with the sharpness of a challenge, for that whereof we are clearly convinced is wrong:
or Else a sensible touch with the sharpness of a challenge, for that whereof we Are clearly convinced is wrong:
cc av dt j n1 p-acp dt n1 pp-f dt n1, c-acp cst c-crq pns12 vbr av-j vvn vbz n-jn:
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And men are never rightly exercised in the work of self-examination, and of reflection on their Conscience, till something of this be;
And men Are never rightly exercised in the work of Self-examination, and of reflection on their Conscience, till something of this be;
cc n2 vbr av av-jn vvn p-acp dt n1 pp-f n1, cc pp-f n1 p-acp po32 n1, c-acp pi pp-f d vbi;
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there is a great difference betwixt bare light, and a well informed, and tender Conscience;
there is a great difference betwixt bore Light, and a well informed, and tender Conscience;
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Consciences sense of a thing is of more weight, and is more divine, and hath some more of the Majesty of God in it,
Consciences sense of a thing is of more weight, and is more divine, and hath Some more of the Majesty of God in it,
n2 n1 pp-f dt n1 vbz pp-f dc n1, cc vbz av-dc j-jn, cc vhz d dc pp-f dt n1 pp-f np1 p-acp pn31,
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then bare Light, or conviction of the Judgement;
then bore Light, or conviction of the Judgement;
av j n1, cc n1 pp-f dt n1;
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It will neither smile nor •rown, but it will suitably affect the man with some inward comfort, or sorrow;
It will neither smile nor •rown, but it will suitably affect the man with Some inward Comfort, or sorrow;
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For it representeth God, either as smiling or •rowning.
For it Representeth God, either as smiling or •rowning.
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4ly. We would follow this work of self-examination, and self-reflection, till we be clear, and fully perswaded,4ly. We would follow this work of Self-examination, and self-reflection, till we be clear, and Fully persuaded,
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as to the Duty we are called to, after such Examination; as when a man findeth things to be wrong;
as to the Duty we Are called to, After such Examination; as when a man finds things to be wrong;
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Conscience will say, there is here a necessity of Repentance, and humiliation, and of flying to Jesus Christ,
Conscience will say, there is Here a necessity of Repentance, and humiliation, and of flying to jesus christ,
n1 vmb vvi, pc-acp vbz av dt n1 pp-f n1, cc n1, cc pp-f vvg p-acp np1 np1,
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for taking away the guilt thereof; and of setting about the righting and amending of things;
for taking away the guilt thereof; and of setting about the righting and amending of things;
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and till a man come to be clear in that which he is called to, by self-examination, he followeth it not •th a right,
and till a man come to be clear in that which he is called to, by Self-examination, he follows it not •th a right,
cc p-acp dt n1 vvb pc-acp vbi j p-acp d r-crq pns31 vbz vvn p-acp, p-acp n1, pns31 vvz pn31 xx av dt n-jn,
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and as he ought to do:
and as he ought to do:
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The Apostle speaking of worldly, and of godly sorrow, 2 Cor. 7. 10 ▪ 11. Giveth these evidences of godly sorrow (a fruit of self-examination) that it not only was waited in the Corinthians with a fight of the Fault,
The Apostle speaking of worldly, and of godly sorrow, 2 Cor. 7. 10 ▪ 11. Gives these evidences of godly sorrow (a fruit of Self-examination) that it not only was waited in the Corinthians with a fight of the Fault,
dt n1 vvg pp-f j, cc pp-f j n1, crd np1 crd crd ▪ crd vvz d n2 pp-f j n1 (dt n1 pp-f n1) cst pn31 xx av-j vbds vvn p-acp dt np1 p-acp dt n1 pp-f dt n1,
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but it touched them in the quick for it, and affected them with holy indignation at it,
but it touched them in the quick for it, and affected them with holy Indignation At it,
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and with true zeal to have it removed;
and with true zeal to have it removed;
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And that with all it suffered them not to rest ▪ till they indeavoured by all means a clearing of themselves;
And that with all it suffered them not to rest ▪ till they endeavoured by all means a clearing of themselves;
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Behold (sayeth he, v. 11.) the self same thing ye sorrowed after a godly sort, what carefulness it wrought in you; Behold (Saith he, v. 11.) the self same thing you sorrowed After a godly sort, what carefulness it wrought in you;
vvb (vvz pns31, n1 crd) dt n1 d n1 pn22 vvd p-acp dt j n1, r-crq n1 pn31 vvd p-acp pn22;
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•ea, what clearing of your selves;
•ea, what clearing of your selves;
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yea, what indignation, &c. A man that •ffers to •et about self-examination, and yet lyes still in the fault that is discovered thereby,yea, what Indignation, etc. A man that •ffers to •et about Self-examination, and yet lies still in the fault that is discovered thereby,
uh, q-crq n1, av dt n1 cst vvz pc-acp vvi p-acp n1, cc av vvz av p-acp dt n1 cst vbz vvn av,
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and is no more affected with it, then if he were not at all guilty of it,
and is no more affected with it, then if he were not At all guilty of it,
cc vbz av-dx av-dc vvn p-acp pn31, av cs pns31 vbdr xx p-acp d j pp-f pn31,
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nor any more now after the discovery made in the search, inclined to flee to Christ then when he began;
nor any more now After the discovery made in the search, inclined to flee to christ then when he began;
ccx d dc av p-acp dt n1 vvd p-acp dt n1, vvn pc-acp vvi p-acp np1 av c-crq pns31 vvd;
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his self-examination is sure not right:
his Self-examination is sure not right:
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We would therefore seriously recommend to you these Four to be well headed, and carried along with you in your prosecuting this work of self-examina•on.
We would Therefore seriously recommend to you these Four to be well headed, and carried along with you in your prosecuting this work of self-examina•on.
pns12 vmd av av-j vvi p-acp pn22 d crd pc-acp vbi av vvn, cc vvd a-acp p-acp pn22 p-acp po22 vvg d n1 pp-f j.
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To press this a little, we would consider these three ▪ 1. The clearness of the duty. 2. The profitableness ▪ and excellency of it. 3. The necessity of it;
To press this a little, we would Consider these three ▪ 1. The clearness of the duty. 2. The profitableness ▪ and excellency of it. 3. The necessity of it;
pc-acp vvi d dt j, pns12 vmd vvi d crd ▪ crd dt n1 pp-f dt n1. crd dt n1 ▪ cc n1 pp-f pn31. crd dt n1 pp-f pn31;
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By all which ▪ we may be convinced of a necessity lying upon us, to press it,
By all which ▪ we may be convinced of a necessity lying upon us, to press it,
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and upon you to practise it;
and upon you to practise it;
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The Lord himsel• bear in upon us all with a strong hand the conviction of the necessity of it.
The Lord himsel• bear in upon us all with a strong hand the conviction of the necessity of it.
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For the first, It is as clear a duty, as it is for you to come to the Church to hear;
For the First, It is as clear a duty, as it is for you to come to the Church to hear;
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as it is to read ▪ or to pray, or to sanctify the Lords day;
as it is to read ▪ or to pray, or to sanctify the lords day;
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Hence it is that, 1. It is so often commanded ▪ as L•m. 3. 40. Hagg •. 5. Gal. •. 4. and Psal. 2. 4. Commun• with your heart upon your beds, or speak with your hear•,
Hence it is that, 1. It is so often commanded ▪ as L•m. 3. 40. Hag •. 5. Gal. •. 4. and Psalm 2. 4. Commun• with your heart upon your Beds, or speak with your hear•,
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or with your Conscience (as often in the Old Testament the heart is put for the conscience) for it's the Conscience property that giveth the answer, and not the heart;
or with your Conscience (as often in the Old Testament the heart is put for the conscience) for it's the Conscience property that gives the answer, and not the heart;
cc p-acp po22 n1 (c-acp av p-acp dt j n1 dt n1 vbz vvn p-acp dt n1) p-acp pn31|vbz dt n1 n1 cst vvz dt n1, cc xx dt n1;
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So 2 Cor ▪ 13. 5. Examine your selves whether ye be in the saith, prove your own selves, &c. the command is doubled ▪ nay someway tripled. 2. It's clear also from the ordinary practise of the Saints (as hath been formerly instanced) so that hardly will ye find a tender man;
So 2 Cor ▪ 13. 5. Examine your selves whither you be in the Says, prove your own selves, etc. the command is doubled ▪ nay someway tripled. 2. It's clear also from the ordinary practice of the Saints (as hath been formerly instanced) so that hardly will you find a tender man;
av crd np1 ▪ crd crd vvb po22 n2 cs pn22 vbb p-acp dt vvz, vvb po22 d n2, av dt n1 vbz vvn ▪ uh av j-vvn. crd pn31|vbz j av p-acp dt j n1 pp-f dt n2 (c-acp vhz vbn av-j vvn) av cst av vmb pn22 vvi dt j n1;
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but he is thus exercised, and the more tender he be, the more is he so;
but he is thus exercised, and the more tender he be, the more is he so;
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Tender David was much exercised this way, as he gives an account ▪ Psal. 119. 59. I thought (saith he) on my wayes, and turned my feet unto thy Testimonies.
Tender David was much exercised this Way, as he gives an account ▪ Psalm 119. 59. I Thought (Says he) on my ways, and turned my feet unto thy Testimonies.
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For the 2d. viz. the profitableness and excellency of it, it is not only a commanded duty,
For the 2d. viz. the profitableness and excellency of it, it is not only a commanded duty,
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but a choise mean for bringing about many excellent ends;
but a choice mean for bringing about many excellent ends;
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I shall instance its excellency amongst others in these three respects. 1. it's excellent in this respect,
I shall instance its excellency among Others in these three respects. 1. it's excellent in this respect,
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as it is a most clear, fresh, and refreshful evidence of a tender walk, and of a man that maketh Conscience of his way;
as it is a most clear, fresh, and refreshful evidence of a tender walk, and of a man that makes Conscience of his Way;
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He that doth truth (saith Christ, Iohn 3. 21.) cometh to the light, that his deeds may be made manifest that they are wrought in God; He that does truth (Says christ, John 3. 21.) comes to the Light, that his Deeds may be made manifest that they Are wrought in God;
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He is not only content to abide a trial, but he putteth himself to it; He bringeth his deeds to the light, to see if they be wrought in God;
He is not only content to abide a trial, but he putteth himself to it; He brings his Deeds to the Light, to see if they be wrought in God;
pns31 vbz xx av-j j pc-acp vvi dt n1, cc-acp pns31 vvz px31 p-acp pn31; pns31 vvz po31 n2 p-acp dt n1, pc-acp vvi cs pns32 vbb vvn p-acp np1;
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on the contrary, he that doth evil hateth the light, and cometh not unto it, lest his deeds should he reproved;
on the contrary, he that does evil hates the Light, and comes not unto it, lest his Deeds should he reproved;
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Must not this then be an excellent duty, which is so clear a character and property of one that walketh tenderly in all duties? Nay, let all duties be put together, without this none of them,
Must not this then be an excellent duty, which is so clear a character and property of one that walks tenderly in all duties? Nay, let all duties be put together, without this none of them,
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nor all of them in a conjunction, can evidence a mans tenderness;
nor all of them in a conjunction, can evidence a men tenderness;
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for it's this that giveth him (as it were) a grip of his duties,
for it's this that gives him (as it were) a grip of his duties,
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and putteth them to the touch-stone, and sheweth what reality is in them; what are to be looked 〈 ◊ 〉 acceptable to God through Christ, what not;
and putteth them to the touchstone, and shows what reality is in them; what Are to be looked 〈 ◊ 〉 acceptable to God through christ, what not;
cc vvz pno32 p-acp dt n1, cc vvz r-crq n1 vbz p-acp pno32; q-crq vbr pc-acp vbi vvn 〈 sy 〉 j p-acp np1 p-acp np1, r-crq xx;
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without this he is but a guesser.
without this he is but a guesser.
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2dly. It's excellent in respect of the great influence that it hath on the life of Religion, and power of Godliness;2dly. It's excellent in respect of the great influence that it hath on the life of Religion, and power of Godliness;
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look to the most spiritual duties, it hath great influence on them, not on a few of them,
look to the most spiritual duties, it hath great influence on them, not on a few of them,
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but on them all, whether it be Mortification and Repentance, it keepeth the heart as it were melting;
but on them all, whither it be Mortification and Repentance, it Keepeth the heart as it were melting;
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the word • ▪ Zech. 12. 10. They shall look upon him whom they have pierced, and shall mou• and be in bitterness;
the word • ▪ Zechariah 12. 10. They shall look upon him whom they have pierced, and shall mou• and be in bitterness;
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or humble walking before God, it's impossible without it;
or humble walking before God, it's impossible without it;
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or the high•ning our thoughts of Gods grace, and the commending of Christ to us, it exceedingly contributes to that;
or the high•ning our thoughts of God's grace, and the commending of christ to us, it exceedingly contributes to that;
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Every discovered infirmity in the search maketh a new earand to him;
Every discovered infirmity in the search makes a new earand to him;
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or the lively way of going about other duties, as praying in the Spirit, hearing profitably, singing in the Spirit, &c. they cannot be performed to purpose without it:
or the lively Way of going about other duties, as praying in the Spirit, hearing profitably, singing in the Spirit, etc. they cannot be performed to purpose without it:
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A person that hath been reflecting on a by-past duty as of Prayer, or of a Sermon that he hath heard, will readily have from it a memento or watchword not to be so superficial in the next.
A person that hath been reflecting on a bypast duty as of Prayer, or of a Sermon that he hath herd, will readily have from it a memento or watchword not to be so superficial in the next.
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3dly. It's excellent in respect of the many advantages that come by it, as is already hinted in the two former respects,3dly. It's excellent in respect of the many advantages that come by it, as is already hinted in the two former respects,
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and might be instanced in a great many moe;
and might be instanced in a great many more;
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its useful and advantagious for the preventing of sin, for the promoving of holiness, for the composing of the Spirit,
its useful and advantageous for the preventing of since, for the promoving of holiness, for the composing of the Spirit,
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for establishing of peace, and for helping to comfortable and chearful walking with God. For the 3. viz. the necessity of it;
for establishing of peace, and for helping to comfortable and cheerful walking with God. For the 3. viz. the necessity of it;
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this appears much from what is already said;
this appears much from what is already said;
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and is so very great, that its impossible to attain to holiness, to mortification, to peace, to be distinct in our way, to be spiritual in any duty,
and is so very great, that its impossible to attain to holiness, to mortification, to peace, to be distinct in our Way, to be spiritual in any duty,
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or to be tender in our walk without it:
or to be tender in our walk without it:
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We may say that this duty in respect of a Christian life, is like weeding to a Gardens It's not sufficient, that a Garden have fresh Seeds sown,
We may say that this duty in respect of a Christian life, is like weeding to a Gardens It's not sufficient, that a Garden have fresh Seeds sown,
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and fine Plants and Flowers set in it, if Weeds as they appear be not pulled up;
and fine Plants and Flowers Set in it, if Weeds as they appear be not pulled up;
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without frequent and careful weeding, the weeds will quickly overgrow and choak the Flowers and Plants;
without frequent and careful weeding, the weeds will quickly overgrow and choke the Flowers and Plants;
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It's just so here, there being so many lusts and corruptions in the heart of man,
It's just so Here, there being so many Lustiest and corruptions in the heart of man,
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and it's so broody and se tile of these filthy weeds;
and it's so broody and see tile of these filthy weeds;
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that unless this self-examination 〈 ◊ 〉 conscionably and seasonably exercised, it will be overgrown by and by,
that unless this Self-examination 〈 ◊ 〉 Conscionably and seasonably exercised, it will be overgrown by and by,
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and filled full, with the stinking weeds of those corruptions;
and filled full, with the stinking weeds of those corruptions;
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and our coming over our heart and way by taking a review of it, is like a careful Gardeners daily coming over his Garden with his Weeding-iron;
and our coming over our heart and Way by taking a review of it, is like a careful Gardeners daily coming over his Garden with his Weeding-iron;
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the one is no more necessary to the Garden then the other is necessary to our heart and way:
the one is no more necessary to the Garden then the other is necessary to our heart and Way:
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And the reason why so many heart are like the s•uggards Garden, all •vergrown with n•ttles and briars, is the neglect of this self-examination: Many alace!
And the reason why so many heart Are like the s•uggards Garden, all •vergrown with n•ttles and briers, is the neglect of this Self-examination: Many alace!
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take on a profession of Religion, but take no pains to be answerable to it,
take on a profession of Religion, but take no pains to be answerable to it,
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neither do they look to the weeds and hemlocks of sins, that in stead of good fruits to God, spring up in their heart, and over-spread their life:
neither do they look to the weeds and hemlocks of Sins, that in stead of good fruits to God, spring up in their heart, and overspread their life:
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Therefore from all this I beseech you take this word of advertisement, as you would have the profession of your Religion well stuffed and filled up with the power of it,
Therefore from all this I beseech you take this word of advertisement, as you would have the profession of your Religion well stuffed and filled up with the power of it,
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and would not have it as a Ghostly House, having a fair shew outwardly, and empty within,
and would not have it as a Ghostly House, having a fair show outwardly, and empty within,
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or as a painted Sepulchre, beautiful without, and full of rottenness and dead mens bones within,
or as a painted Sepulchre, beautiful without, and full of rottenness and dead men's bones within,
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and as ye would not have much false bulk without substance; be much in the exercise of this excellent duty of self-examination, and serious in it.
and as you would not have much false bulk without substance; be much in the exercise of this excellent duty of Self-examination, and serious in it.
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I shall here answer two or three objections that may be proposed about putting this concerning duty in practice.
I shall Here answer two or three objections that may be proposed about putting this Concerning duty in practice.
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And first, It may be objected, that this is a very hard and difficultly practicable thing, we cannot do it, we dow not do it, it will not go with us,
And First, It may be objected, that this is a very hard and difficultly practicable thing, we cannot do it, we dow not do it, it will not go with us,
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and indeed there is naturally in us all an aversness from nothing more than from this:
and indeed there is naturally in us all an averseness from nothing more than from this:
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And we conceive that who ever will essay it in earnest, will find it to be a difficult duty indeed, more difficult and harder to be gone about,
And we conceive that who ever will essay it in earnest, will find it to be a difficult duty indeed, more difficult and harder to be gone about,
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then either Prayer, hearing of the Word, or conference on a spiritual subject;
then either Prayer, hearing of the Word, or conference on a spiritual Subject;
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It being a duty wherein the inner man at the Bar of Conscience, and so in some respect at the Bar of Gods Tribunal, is exercised and taken up;
It being a duty wherein the inner man At the Bar of Conscience, and so in Some respect At the Bar of God's Tribunal, is exercised and taken up;
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which maketh it difficult even to them that would sain go about it:
which makes it difficult even to them that would sain go about it:
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We shall therefore in answer to this objection, 1. speak something in general. 2. We shall speak more particulary to some directions or helps, for making it easie.
We shall Therefore in answer to this objection, 1. speak something in general. 2. We shall speak more particular to Some directions or helps, for making it easy.
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In general, We say, 1. That the Duty would not be scared at, because of it's difficulty,
In general, We say, 1. That the Duty would not be scared At, Because of it's difficulty,
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for the most excellent Duties that have the greatest influence on the practice of godlness, that strick most at the body of Death,
for the most excellent Duties that have the greatest influence on the practice of godlness, that strick most At the body of Death,
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and are most discriminating characters of the godly;
and Are most discriminating characters of the godly;
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•hen suitably discharged, are ordinarly most difficult, and we would love them the better, and prefer them in some respect to others, that are more easie,
•hen suitably discharged, Are ordinarily most difficult, and we would love them the better, and prefer them in Some respect to Others, that Are more easy,
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and which Hypocrites, and meer Formalists may go about;
and which Hypocrites, and mere Formalists may go about;
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and indeed such a one is this (as hath been shewed) And ▪ therefore we have the greater reason to press towards the practice of it.
and indeed such a one is this (as hath been showed) And ▪ Therefore we have the greater reason to press towards the practice of it.
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2ly. We would say, that though it be difficult, yet ye would essay it;2ly. We would say, that though it be difficult, yet you would essay it;
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and if ye do so seriously, and in the strength of Christ, ye will find it go far better,
and if you do so seriously, and in the strength of christ, you will find it go Far better,
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and more easily with you, then possibly ye expect;
and more Easily with you, then possibly you expect;
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And the truth is, that as to these Duties, that are more inward and spiritual ▪ that which is called for from us, is our essaying of,
And the truth is, that as to these Duties, that Are more inward and spiritual ▪ that which is called for from us, is our essaying of,
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and putting hand to them, and seriously necessitating our selves to it;
and putting hand to them, and seriously necessitating our selves to it;
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which, if we do, we have them, and this in particular, laid before us, in the Promise,
which, if we do, we have them, and this in particular, laid before us, in the Promise,
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As Ezek. 16. 63. That thou mayest remember and be confounded, &c. and 36 ▪ 31. Then shall ye remember your own evil ways,
As Ezekiel 16. 63. That thou Mayest Remember and be confounded, etc. and 36 ▪ 31. Then shall you Remember your own evil ways,
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and doings that were not good, &c. And so particularly we come to speak in the 2d, place, of the Directions and Helps for making it easiy.and doings that were not good, etc. And so particularly we come to speak in the 2d, place, of the Directions and Helps for making it easiy.
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The 1. whereof, is this, That we would essay it with an eye to the promise;
The 1. whereof, is this, That we would essay it with an eye to the promise;
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for indeed this, and all other Duties ly in Promises;
for indeed this, and all other Duties lie in Promises;
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and albeit we cannot pray a right without the Spirit, yet we will essay it on this account;
and albeit we cannot pray a right without the Spirit, yet we will essay it on this account;
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Even so should we do, as to this Duty, how difficult soever it may be.
Even so should we do, as to this Duty, how difficult soever it may be.
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2dly. And yet somewhat more particularly, we would endeavour to have a sober, serious and sanctified frame, in the undertaking and prosecuting of this Duty;2dly. And yet somewhat more particularly, we would endeavour to have a Sobrium, serious and sanctified frame, in the undertaking and prosecuting of this Duty;
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when our Spirits are Carnal, and Discomposed, and when there is a noise and clamour of worldly lusts swarming within us, it is no great wonder though we essay it, that it go not with us, but miscarry in our hand:
when our Spirits Are Carnal, and Discomposed, and when there is a noise and clamour of worldly Lustiest swarming within us, it is no great wonder though we essay it, that it go not with us, but miscarry in our hand:
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We would therefore abstract, and compose our selves, as in Gods presence, and study to have our hearts in a sanctified frame;
We would Therefore abstract, and compose our selves, as in God's presence, and study to have our hearts in a sanctified frame;
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as the Church doth ▪ Lament. 3. 28 ▪ 29. Sitting alone, and keeping silence with a stopped mouth;
as the Church does ▪ Lament. 3. 28 ▪ 29. Sitting alone, and keeping silence with a stopped Mouth;
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We would table and state our selves before God, pursuing our selves, as if we were pleading for God against our selves;
We would table and state our selves before God, pursuing our selves, as if we were pleading for God against our selves;
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and hereby endeavouring a composed and fixed divine frame of Spirit, as being in a special way before him, whose deputy the Conscience •s;
and hereby endeavouring a composed and fixed divine frame of Spirit, as being in a special Way before him, whose deputy the Conscience •s;
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and in such a frame reviewing our heart and way;
and in such a frame reviewing our heart and Way;
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it will not be every Frame, nor any common frame of Spirit that will fit and dispose to go rightly about this businesse.
it will not be every Frame, nor any Common frame of Spirit that will fit and dispose to go rightly about this business.
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3dly. We would be frequent in this Duty, and would not suf•er reckonings to run long on;3dly. We would be frequent in this Duty, and would not suf•er reckonings to run long on;
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for if they do, it maketh the work the more difficult: and thus alace!
for if they do, it makes the work the more difficult: and thus alace!
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it is with many, They have been so long a es•aying of it, and so little in it, that they think it a desperat businesse to set about it now;
it is with many, They have been so long a es•aying of it, and so little in it, that they think it a desperate business to Set about it now;
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Whereas, if men were weekly, dayly, and on the back of every Duty ▪ or Action, stating and putting by their accounts, it would be a great deal more easie:
Whereas, if men were weekly, daily, and on the back of every Duty ▪ or Actium, stating and putting by their accounts, it would be a great deal more easy:
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It is with many as to this, as it is with these who have a multitude of businesses on their hand r•velled, confused and through other;
It is with many as to this, as it is with these who have a multitude of businesses on their hand r•velled, confused and through other;
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Or, as it is with these who have suffered their accounts to ly long over unfitted;
Or, as it is with these who have suffered their accounts to lie long over unfitted;
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Whereas he that is dayly in this work, is like a man that every day fitting,
Whereas he that is daily in this work, is like a man that every day fitting,
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and justing his accounts, doth it easily, and with little pains:
and justing his accounts, does it Easily, and with little pains:
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And therefore the Direction in short, is, that these who would have their spiritual Accounts easie ▪ would not suffer them to run long on.
And Therefore the Direction in short, is, that these who would have their spiritual Accounts easy ▪ would not suffer them to run long on.
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4ly. We would be much in Prayer, begin it with Prayer, and carry Prayer along with it;4ly. We would be much in Prayer, begin it with Prayer, and carry Prayer along with it;
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and a• the heart starts our from it, by a look, by a darted up-b•ink,
and a• the heart starts our from it, by a look, by a darted up-b•ink,
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or e•aculation to God, bring it back again, and arrest it, as it were, and fix it before the Lord;
or e•aculation to God, bring it back again, and arrest it, as it were, and fix it before the Lord;
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because the heart cannot possibly be kept any, the least moment in Gods company, if it be left to it self;
Because the heart cannot possibly be kept any, the least moment in God's company, if it be left to it self;
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There would be a frequently renewed looking up to him, to fix it;
There would be a frequently renewed looking up to him, to fix it;
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I will (saith the Lord, Zech. 12. 10.) pour upon the house of David, I will (Says the Lord, Zechariah 12. 10.) pour upon the house of David,
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and inhabitants of Ierusalem, the spirit of grace and supplication, they shall look upon him whom they have pierced, and shall •ourn. and inhabitants of Ierusalem, the Spirit of grace and supplication, they shall look upon him whom they have pierced, and shall •ourn.
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Christians are then tenderest, when looking to God, and so fittest for this Duty, and would therefore be much in it.
Christians Are then Tenderest, when looking to God, and so Fittest for this Duty, and would Therefore be much in it.
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5ly. We would not only look on it as a Duty, but as a mean exceedingly contributive to our spiritual good, to the preventing of sin, to the promoving of 〈 ◊ 〉, to the keeping of our Conscience calm and quiet,5ly. We would not only look on it as a Duty, but as a mean exceedingly contributive to our spiritual good, to the preventing of since, to the promoving of 〈 ◊ 〉, to the keeping of our Conscience Cam and quiet,
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and to the attaining and maintaining of Peace, (as hath been said:) There are many things which we count to be hard,
and to the attaining and maintaining of Peace, (as hath been said:) There Are many things which we count to be hard,
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and difficult, because we consider not the great profit of them;
and difficult, Because we Consider not the great profit of them;
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Therefore to make this insuperably like difficult Duty the more easie, we would fill the eye of the Soul with the many and choice advantages that come by it;
Therefore to make this insuperably like difficult Duty the more easy, we would fill the eye of the Soul with the many and choice advantages that come by it;
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O! such mortification of Lusts, such progress and advances in holiness;
OH! such mortification of Lustiest, such progress and advances in holiness;
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such thriving and growing in Grace, with many other notable effects, that it through Gods blessing produceth.
such thriving and growing in Grace, with many other notable effects, that it through God's blessing Produceth.
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6ly. To make it easie, we would in the going about it, have a manifold respect to Jesus Christ, by the exercise of Faith on him, both in the undertaking, and performing of it;6ly. To make it easy, we would in the going about it, have a manifold respect to jesus christ, by the exercise of Faith on him, both in the undertaking, and performing of it;
av-j. pc-acp vvi pn31 j, pns12 vmd p-acp dt vvg p-acp pn31, vhb dt j n1 p-acp np1 np1, p-acp dt n1 pp-f n1 p-acp pno31, av-d p-acp dt n-vvg, cc vvg pp-f pn31;
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There is a respect to be had to Christ in all Duties;
There is a respect to be had to christ in all Duties;
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but here (as I just now said) a manifold respect would be had to him. 1: A respect would be had to him as our peace, who only can purge and pacify the Conscience;
but Here (as I just now said) a manifold respect would be had to him. 1: A respect would be had to him as our peace, who only can purge and pacify the Conscience;
cc-acp av (c-acp pns11 av av vvn) dt j n1 vmd vbi vhn p-acp pno31. crd: dt n1 vmd vbi vhn p-acp pno31 c-acp po12 n1, r-crq av-j vmb vvi cc vvi dt n1;
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and take away guilt, and wash us throughly from it: It may be some under-take self-examination as a sort of pennance, or whipping of themselves;
and take away guilt, and wash us thoroughly from it: It may be Some undertake Self-examination as a sort of penance, or whipping of themselves;
cc vvb av n1, cc vvb pno12 av-j p-acp pn31: pn31 vmb vbi d j n1 p-acp dt n1 pp-f n1, cc vvg pp-f px32;
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and indeed in that case it cannot but be a very hard exercise, when they mind nothing,
and indeed in that case it cannot but be a very hard exercise, when they mind nothing,
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but the bare ripping up of their sores, and the making of them (as it were) to bleid;
but the bore ripping up of their sores, and the making of them (as it were) to bleid;
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but if they went about it with respect to Christ, to bring, and drive them to him,
but if they went about it with respect to christ, to bring, and drive them to him,
cc-acp cs pns32 vvd p-acp pn31 p-acp n1 p-acp np1, pc-acp vvi, cc vvi pno32 p-acp pno31,
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as to the Physician, that would make them to endure the smart and pain; and would make the Duty far more easie;
as to the physician, that would make them to endure the smart and pain; and would make the Duty Far more easy;
c-acp p-acp dt n1, cst vmd vvi pno32 pc-acp vvi dt n1 cc n1; cc vmd vvi dt n1 av-j av-dc j;
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the 〈 ◊ 〉 end of self-examination, not being simply to aff•ict us, but to send us to Jesus Christ for cure.
the 〈 ◊ 〉 end of Self-examination, not being simply to aff•ict us, but to send us to jesus christ for cure.
dt 〈 sy 〉 n1 pp-f n1, xx vbg av-j pc-acp vvi pno12, cc-acp pc-acp vvi pno12 p-acp np1 np1 p-acp n1.
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2ly. Respect would be had to him, not only as the healer of our sores, and wounds;2ly. Respect would be had to him, not only as the healer of our sores, and wounds;
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but also, as the inablet and strengthner of us, to take a seriously reflecting view of them,
but also, as the inablet and strengthener of us, to take a seriously reflecting view of them,
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and to look upon them indifferently, universally, and impartially;
and to look upon them indifferently, universally, and impartially;
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The First way of looking to him, maketh us to go about this Duty, not heartlesly, but with hope;
The First Way of looking to him, makes us to go about this Duty, not heartlessly, but with hope;
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And the Second way of looking to him, for influence and help from him, strengthneth us.
And the Second Way of looking to him, for influence and help from him, strengtheneth us.
cc dt ord n1 pp-f vvg p-acp pno31, p-acp n1 cc n1 p-acp pno31, vvz pno12.
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3ly. Respect would be had to him, as the pardoner of Sin (which is more generally hinted at in the first Respect) and therefore,3ly. Respect would be had to him, as the pardoner of since (which is more generally hinted At in the First Respect) and Therefore,
av-j. n1 vmd vbi vhn p-acp pno31, c-acp dt n1 pp-f n1 (r-crq vbz av-dc av-j vvn p-acp p-acp dt ord n1) cc av,
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as Sins are discovered in the search, they would be brought, to him for this end;
as Sins Are discovered in the search, they would be brought, to him for this end;
c-acp n2 vbr vvn p-acp dt n1, pns32 vmd vbi vvn, p-acp pno31 p-acp d n1;
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it makes it a very •oilsome, and unpleasant •xercise, when Souls come only to the Bar of Conscience to get its Sentence, that mightily faints,
it makes it a very •oilsome, and unpleasant •xercise, when Souls come only to the Bar of Conscience to get its Sentence, that mightily faints,
pn31 vvz pn31 dt j j, cc j n1, c-crq n2 vvb av-j p-acp dt n1 pp-f n1 pc-acp vvi po31 n1, cst av-j vvz,
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and they are ready in that case, to rew that ever they looked after, and searched out their Sin ▪ when they find nothing but bitterness in it;
and they Are ready in that case, to rew that ever they looked After, and searched out their since ▪ when they find nothing but bitterness in it;
cc pns32 vbr j p-acp d n1, pc-acp vvi cst av pns32 vvd a-acp, cc vvd av po32 n1 ▪ c-crq pns32 vvb pix cc-acp n1 p-acp pn31;
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Therefore we say that when a man hath gotten the Sentence of his Conscience, he would come forward,
Therefore we say that when a man hath got the Sentence of his Conscience, he would come forward,
av pns12 vvb cst c-crq dt n1 vhz vvn dt n1 pp-f po31 n1, pns31 vmd vvi av-j,
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and bring his Sins to Christ, and lay himself and them at his Feet;
and bring his Sins to christ, and lay himself and them At his Feet;
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and when Conscience hath past the Sentence of Condemnation on him, he would flee to him for Ab•olution;
and when Conscience hath passed the Sentence of Condemnation on him, he would flee to him for Ab•olution;
cc c-crq n1 vhz vvn dt n1 pp-f n1 p-acp pno31, pns31 vmd vvi p-acp pno31 p-acp n1;
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This would make self-examination not to have such un-pleasantnesse, and bitternesse in it, as otherwayes it hath, and can hardly but have;
This would make Self-examination not to have such unpleasantness, and bitterness in it, as otherways it hath, and can hardly but have;
d vmd vvi n1 xx pc-acp vhi d n1, cc n1 p-acp pn31, c-acp av pn31 vhz, cc vmb av cc-acp vhb;
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and would much prevent our scarring at •t, and being frighted from it.
and would much prevent our scarring At •t, and being frighted from it.
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A 2d. Objection, Is this, That some may think and say, that if they shall essay this exercise, they know not where to begin, their condition is so confused, that its like a revelled hesp,
A 2d. Objection, Is this, That Some may think and say, that if they shall essay this exercise, they know not where to begin, their condition is so confused, that its like a reveled hesp,
dt crd. n1, vbz d, cst d vmb vvi cc vvi, cst cs pns32 vmb n1 d n1, pns32 vvb xx c-crq pc-acp vvi, po32 n1 vbz av vvn, cst po31 av-j dt vvn n1,
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or parcel of yarn, they cannot find an end in it, partly through their long and great neglect of the Duty, partly through the confusion of their Spirits,
or parcel of yarn, they cannot find an end in it, partly through their long and great neglect of the Duty, partly through the confusion of their Spirits,
cc n1 pp-f n1, pns32 vmbx vvi dt n1 p-acp pn31, av p-acp po32 j cc j n1 pp-f dt n1, av p-acp dt n1 pp-f po32 n2,
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and their Sins looking out on them with a very formidable aspect.
and their Sins looking out on them with a very formidable aspect.
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To which we would Answer, 1. That though it be so, yet the Duty must not be delayed, nor neglected;
To which we would Answer, 1. That though it be so, yet the Duty must not be delayed, nor neglected;
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The longer it be ere ye begin, it will be on these, and other accounts still the more difficult;
The longer it be ere you begin, it will be on these, and other accounts still the more difficult;
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Therefore ye would fall the sooner about it, and the more se•iously about it, with the deeper humiliation for so much and so long neglecting of it,
Therefore you would fallen the sooner about it, and the more se•iously about it, with the Deeper humiliation for so much and so long neglecting of it,
av pn22 vmd vvi dt av-c p-acp pn31, cc dt av-dc av-j p-acp pn31, p-acp dt jc-jn n1 p-acp av av-d cc av av-j vvg pp-f pn31,
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and the greater dependence on God for his assistance to win at it.
and the greater dependence on God for his assistance to win At it.
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2ly. In your going about it, when ye discover much sin, and find your case to be very confused;2ly. In your going about it, when you discover much since, and find your case to be very confused;
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if ye dar not hazard to wade (as it were) into the very midst of it at least at first, ye would endeavour to pi•ch on some particulars, wherein ye may be distinct;
if you dar not hazard to wade (as it were) into the very midst of it At least At First, you would endeavour to pi•ch on Some particulars, wherein you may be distinct;
cs pn22 n1 xx vvi pc-acp vvi (c-acp pn31 vbdr) p-acp dt j n1 pp-f pn31 p-acp ds p-acp ord, pn22 vmd vvi pc-acp vvi p-acp d n2-j, c-crq pn22 vmb vbi j;
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as Souldiers use to do with an Army that is too strong for them; they are bussie in gathering up the S•raglers as they come at them;
as Soldiers use to do with an Army that is too strong for them; they Are bussy in gathering up the S•raglers as they come At them;
c-acp n2 vvb pc-acp vdi p-acp dt n1 cst vbz av j p-acp pno32; pns32 vbr j p-acp vvg a-acp dt n2 c-acp pns32 vvb p-acp pno32;
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and fall on some smaller Parties: Therefore such of you as seriously, and sincerely mind this great work of self examination,
and fallen on Some smaller Parties: Therefore such of you as seriously, and sincerely mind this great work of self examination,
cc vvb p-acp d jc n2: av d pp-f pn22 a-acp av-j, cc av-j vvi d j n1 pp-f n1 n1,
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though ye may incline at first to fall in, on the very bulk and heap of your Sins;
though you may incline At First to fallen in, on the very bulk and heap of your Sins;
cs pn22 vmb vvi p-acp ord pc-acp vvi p-acp, p-acp dt j n1 cc n1 pp-f po22 n2;
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yet honestly minding to balk •one, but to go through all, before ye give over the work;
yet honestly minding to balk •one, but to go through all, before you give over the work;
av av-j vvg pc-acp vvi av, cc-acp pc-acp vvi p-acp d, c-acp pn22 vvb p-acp dt n1;
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it will be better to betake your selves to the search, and examination of such or such a particular Duty,
it will be better to betake your selves to the search, and examination of such or such a particular Duty,
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or of such or such a days work and duties;
or of such or such a days work and duties;
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and thus ye will win the better in on it, and through it, and the heap will grow the less;
and thus you will win the better in on it, and through it, and the heap will grow the less;
cc av pn22 vmb vvi dt jc p-acp p-acp pn31, cc p-acp pn31, cc dt n1 vmb vvi dt av-dc;
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But meddle not with another, till ye have, with some suitableness dispatched, and put by this.
But meddle not with Another, till you have, with Some suitableness dispatched, and put by this.
cc-acp vvb xx p-acp j-jn, c-acp pn22 vhb, p-acp d n1 vvn, cc vvd p-acp d.
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3ly. If ye cannot win for the time so to fix on particulars, take your confused condition such as it is, to think on a while,3ly. If you cannot win for the time so to fix on particulars, take your confused condition such as it is, to think on a while,
av-j. cs pn22 vmbx vvi p-acp dt n1 av pc-acp vvi p-acp n2-j, vvb po22 j-vvn n1 d c-acp pn31 vbz, pc-acp vvi p-acp dt n1,
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and look not at this as nothing, that ye have found your condition to be confused;
and look not At this as nothing, that you have found your condition to be confused;
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Davids condition was somewhat thus, when he sayes, Psal. 44. v. 15 My confusion is continually before me; Davids condition was somewhat thus, when he Says, Psalm 44. v. 15 My confusion is continually before me;
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The taking, and laying of your case confused, as it is, before God and your Conscience, may help to humble,
The taking, and laying of your case confused, as it is, before God and your Conscience, may help to humble,
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and kindly to affect your heart.
and kindly to affect your heart.
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4ly. The more confused your case be, seek to take it so much the more to God,4ly. The more confused your case be, seek to take it so much the more to God,
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and to draw the nearer to him;
and to draw the nearer to him;
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let it be made a motive to set you on to deal the more seriously with him, to dispel your darkness and confusion;
let it be made a motive to Set you on to deal the more seriously with him, to dispel your darkness and confusion;
vvb pn31 vbi vvn dt n1 pc-acp vvi pn22 a-acp pc-acp vvi dt av-dc av-j p-acp pno31, p-acp n1 po22 n1 cc n1;
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As Ie• does, while he sayes, Chap. 10. v. 15. I am full of confusion,
As Ie• does, while he Says, Chap. 10. v. 15. I am full of confusion,
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therefore see thou to my affliction, As if he had said, Lord, I cannot ridde, no• order my case,Therefore see thou to my affliction, As if he had said, Lord, I cannot rid, no• order my case,
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therefore see thou to it, and give me clearnesse;
Therefore see thou to it, and give me clearness;
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For, though a person have a confused condition, yet he may be somewhat distinct, in laying it out before God,
For, though a person have a confused condition, yet he may be somewhat distinct, in laying it out before God,
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as it is, and may be clear in what Conscience sayeth of it, when it sayeth that it is confused.
as it is, and may be clear in what Conscience Saith of it, when it Saith that it is confused.
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5ly. Whether our condition be confused or no•, we would be suitably affected with every particular that we find in it;5ly. Whither our condition be confused or no•, we would be suitably affected with every particular that we find in it;
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and this may be one reason of our confusion, that we have more clearness, then we improve well;
and this may be one reason of our confusion, that we have more clearness, then we improve well;
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we see many things to be wrong, but the •ight affects us not, neither do we suitably indeavour to •epent of the evils which we see,
we see many things to be wrong, but the •ight affects us not, neither do we suitably endeavour to •epent of the evils which we see,
pns12 vvb d n2 pc-acp vbi j-jn, cc-acp dt n1 vvz pno12 xx, av-dx vdb pns12 av-j vvb pc-acp vvi pp-f dt n2-jn r-crq pns12 vvb,
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nor to amend them, nor do 〈 ◊ 〉 flee to Jesus Christ to get them pardoned and cured:
nor to amend them, nor do 〈 ◊ 〉 flee to jesus christ to get them pardoned and cured:
ccx pc-acp vvi pno32, ccx vdb 〈 sy 〉 vvi p-acp np1 np1 pc-acp vvi pno32 vvn cc vvn:
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But when the little clearness that we have is well improven, it's the way to get more;
But when the little clearness that we have is well improven, it's the Way to get more;
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but what need is there of more light, and of more c•earness, when that which we have is not duely made use of?
but what need is there of more Light, and of more c•earness, when that which we have is not duly made use of?
cc-acp q-crq n1 vbz a-acp pp-f av-dc j, cc pp-f dc n1, c-crq cst r-crq pns12 vhb vbz xx av-jn vvn n1 pp-f?
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A 3d. Objection is, Some may think, and say, We are essaying self-examination, and yet we find much difficulty, to know and take up Conscience its language,
A 3d. Objection is, some may think, and say, We Are essaying Self-examination, and yet we find much difficulty, to know and take up Conscience its language,
dt n1 n1 vbz, d vmb vvi, cc vvi, pns12 vbr vvg n1, cc av pns12 vvb d n1, pc-acp vvi cc vvi a-acp n1 po31 n1,
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whether it be awell grounded challenge, or an approving Testimony:
whither it be awell grounded challenge, or an approving Testimony:
cs pn31 vbb av vvn n1, cc dt vvg n1:
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This Objection is much like unto that Question which we spoke to alittle in our second Sermon on Acts 24. v. 16. Viz. Whether Conscience its impulse might not sometimes be wrong? To which we Answered affirmatively,
This Objection is much like unto that Question which we spoke to alittle in our second Sermon on Acts 24. v. 16. Viz. Whither Conscience its impulse might not sometime be wrong? To which we Answered affirmatively,
d n1 vbz av-d av-j p-acp d vvb r-crq pns12 vvd p-acp av p-acp po12 ord n1 p-acp n2 crd n1 crd av cs n1 po31 n1 vmd xx av vbi j-jn? p-acp r-crq pns12 vvd av-j,
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and do yet grant, that it may mistake, and be mistaken by us, and what we said there,
and do yet grant, that it may mistake, and be mistaken by us, and what we said there,
cc vdb av vvi, cst pn31 vmb vvi, cc vbi vvn p-acp pno12, cc r-crq pns12 vvd a-acp,
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for finding out the mind of Conscience may be useful here towards the answering of this Objection; Yet we shall now speak a word further to it:
for finding out the mind of Conscience may be useful Here towards the answering of this Objection; Yet we shall now speak a word further to it:
p-acp vvg av dt n1 pp-f n1 vmb vbi j av p-acp dt n-vvg pp-f d n1; av pns12 vmb av vvi dt n1 av-jc p-acp pn31:
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For Answer then, we shall easily yeeld, that it is indeed sometimes difficult to find out the mind (to say so) of Conscience,
For Answer then, we shall Easily yield, that it is indeed sometime difficult to find out the mind (to say so) of Conscience,
c-acp vvb av, pns12 vmb av-j vvi, cst pn31 vbz av av j pc-acp vvi av dt n1 (pc-acp vvi av) pp-f n1,
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and to understand its language, in reflecting, as well, as in deliberating; either, 1. through the dimness of peoples Light, that they scarcely know the Rule.
and to understand its language, in reflecting, as well, as in deliberating; either, 1. through the dimness of peoples Light, that they scarcely know the Rule.
cc pc-acp vvi po31 n1, p-acp vvg, c-acp av, c-acp p-acp vvg; av-d, crd p-acp dt n1 pp-f ng1 n1, cst pns32 av-j vvb dt n1.
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Or, 2ly. Through their being partial and negligent, in comparing their way and actions with the Rule;
Or, 2ly. Through their being partial and negligent, in comparing their Way and actions with the Rule;
cc, av-j. p-acp po32 n1 j cc j, p-acp vvg po32 n1 cc n2 p-acp dt n1;
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but either hide it wholly, or at le•st some circumstances of it, without bringing it forth,
but either hide it wholly, or At le•st Some Circumstances of it, without bringing it forth,
cc-acp d vvb pn31 av-jn, cc p-acp n1 d n2 pp-f pn31, p-acp vvg pn31 av,
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and laying it to the Rule; Or, 3ly. It may be through some byas•e in their affection, that maketh them unsingle,
and laying it to the Rule; Or, 3ly. It may be through Some byas•e in their affection, that makes them unsingle,
cc vvg pn31 p-acp dt n1; cc, av-j. pn31 vmb vbi p-acp d n1 p-acp po32 n1, cst vvz pno32 j,
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so that they will not take with a challenge, when there is just ground for it;
so that they will not take with a challenge, when there is just ground for it;
av cst pns32 vmb xx vvi p-acp dt n1, c-crq pc-acp vbz j n1 p-acp pn31;
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or, 4ly. It may be from some unwarrantable and groundless prejudice at themselves, and their own way,
or, 4ly. It may be from Some unwarrantable and groundless prejudice At themselves, and their own Way,
cc, av-j. pn31 vmb vbi p-acp d j cc j n1 p-acp px32, cc po32 d n1,
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so that they will not take a testimony from Conscience, even when it giveth them a good one:
so that they will not take a testimony from Conscience, even when it gives them a good one:
av cst pns32 vmb xx vvi dt n1 p-acp n1, av c-crq pn31 vvz pno32 dt j pi:
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And therefore in your self-examination, ye would carrie some advertisements along with you, which will be helpful to find out the mind of Conscience, 1. Ye would try whether Conscience be impartial,
And Therefore in your Self-examination, you would carry Some advertisements along with you, which will be helpful to find out the mind of Conscience, 1. You would try whither Conscience be impartial,
cc av p-acp po22 n1, pn22 vmd vvi d n2 a-acp p-acp pn22, r-crq vmb vbi j pc-acp vvi av dt n1 pp-f n1, crd pn22 vmd vvi cs n1 vbb j,
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and if 〈 ◊ 〉 speaketh to both hands (to say so,) accusing •n some things, and excusing in others;
and if 〈 ◊ 〉 speaks to both hands (to say so,) accusing •n Some things, and excusing in Others;
cc cs 〈 sy 〉 vvz p-acp d n2 (pc-acp vvi av,) vvg av d n2, cc vvg p-acp n2-jn;
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in some things speaking peace, and in others challenging for sin; for, if when ye reflect, Conscience speak all, or only peace it is certainly wrong,
in Some things speaking peace, and in Others challenging for since; for, if when you reflect, Conscience speak all, or only peace it is Certainly wrong,
p-acp d n2 vvg n1, cc p-acp n2-jn vvg p-acp n1; p-acp, cs c-crq pn22 vvb, n1 vvb d, cc j n1 pn31 vbz av-j j-jn,
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because in the best there is less or more guilt contracted in what ever ye go about;
Because in the best there is less or more guilt contracted in what ever you go about;
c-acp p-acp dt js a-acp vbz av-dc cc dc n1 vvn p-acp r-crq av pn22 vvb a-acp;
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but, if beside what is right, it points also at something that is wrong, it is Consciences right language;
but, if beside what is right, it points also At something that is wrong, it is Consciences right language;
cc-acp, cs p-acp r-crq vbz j-jn, pn31 vvz av p-acp pi cst vbz j-jn, pn31 vbz n2 j-jn n1;
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on the contrary when ye reflect, if Conscience speak all to be wrong, though there was some sincerity in your aim, it is mistaken;
on the contrary when you reflect, if Conscience speak all to be wrong, though there was Some sincerity in your aim, it is mistaken;
p-acp dt j-jn c-crq pn22 vvb, cs n1 vvb d pc-acp vbi j-jn, cs pc-acp vbds d n1 p-acp po22 n1, pn31 vbz vvn;
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For when it speaketh a right, it speaketh always according to the mind of God, and what he sayes is wrong or right, it sayes so of it also;
For when it speaks a right, it speaks always according to the mind of God, and what he Says is wrong or right, it Says so of it also;
c-acp c-crq pn31 vvz dt n-jn, pn31 vvz av vvg p-acp dt n1 pp-f np1, cc r-crq pns31 vvz vbz j-jn cc n-jn, pn31 vvz av pp-f pn31 av;
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So in the epistle to Ephesus, Rev. 2. As the Lord chargeth them, that they are fallen from their first love, so doth Conscience;
So in the epistle to Ephesus, Rev. 2. As the Lord charges them, that they Are fallen from their First love, so does Conscience;
av p-acp dt n1 p-acp np1, n1 crd p-acp dt n1 vvz pno32, cst pns32 vbr vvn p-acp po32 ord n1, av vdz n1;
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yet as he telleth them, that there is something right, in as far as they had laboured for his names sake,
yet as he Telleth them, that there is something right, in as Far as they had laboured for his names sake,
av c-acp pns31 vvz pno32, cst pc-acp vbz pi n-jn, p-acp c-acp av-j c-acp pns32 vhd vvn p-acp po31 ng1 n1,
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and hated the deeds of the Nicolaitans, which he hated, &c. So doth Conscience also testify the same;and hated the Deeds of the Nicolaitans, which he hated, etc. So does Conscience also testify the same;
cc vvd dt n2 pp-f dt njp2, r-crq pns31 vvd, av np1 vdz n1 av vvi dt d;
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and so, in all the rest of the Epistles to these seven Churches; as God is impartial in his Testimony, so is Conscience when right.
and so, in all the rest of the Epistles to these seven Churches; as God is impartial in his Testimony, so is Conscience when right.
cc av, p-acp d dt n1 pp-f dt n2 p-acp d crd n2; c-acp np1 vbz j p-acp po31 n1, av vbz n1 c-crq av-jn.
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2ly. Ye would advert to the ground of Conscience, it's speaking, or to that on account of which it testifies for you, or against you;2ly. You would advert to the ground of Conscience, it's speaking, or to that on account of which it Testifies for you, or against you;
av-j. pn22 vmd vvi p-acp dt n1 pp-f n1, pn31|vbz vvg, cc p-acp cst p-acp n1 pp-f r-crq pn31 vvz p-acp pn22, cc p-acp pn22;
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for, as in our forbearing of one Action and in our choosing of another, we are to forbear,
for, as in our forbearing of one Actium and in our choosing of Another, we Are to forbear,
p-acp, c-acp p-acp po12 n-vvg pp-f crd n1 cc p-acp po12 n-vvg a-acp j-jn, pns12 vbr pc-acp vvi,
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or to choose, and proceed, according as Conscience holdeth ou• clear light, and reason for it;
or to choose, and proceed, according as Conscience holds ou• clear Light, and reason for it;
cc pc-acp vvi, cc vvi, vvg p-acp n1 vvz n1 j n1, cc n1 p-acp pn31;
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So upon the back of any Action, or Duty performed, when we go to reflect, we would try the ground,
So upon the back of any Actium, or Duty performed, when we go to reflect, we would try the ground,
av p-acp dt n1 pp-f d n1, cc n1 vvn, c-crq pns12 vvb pc-acp vvi, pns12 vmd vvi dt n1,
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whether of Conscience it's challenge, or of it's good Testimony;
whither of Conscience it's challenge, or of it's good Testimony;
cs pp-f n1 pn31|vbz n1, cc pp-f pn31|vbz j n1;
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If it challenge, and accuse, try well whether it be indeed a sin, for which it doth so;
If it challenge, and accuse, try well whither it be indeed a since, for which it does so;
cs pn31 vvb, cc vvi, vvb av cs pn31 vbb av dt n1, p-acp r-crq pn31 vdz av;
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if it approve, and speak peace, try on what ground it doth so, Conscience will some way testifie of the Action,
if it approve, and speak peace, try on what ground it does so, Conscience will Some Way testify of the Actium,
cs pn31 vvb, cc vvi n1, vvb p-acp r-crq n1 pn31 vdz av, n1 vmb d n1 vvi pp-f dt n1,
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but ye would try, if it be sinful, or not according to the Word ol God;
but you would try, if it be sinful, or not according to the Word ol God;
cc-acp pn22 vmd vvi, cs pn31 vbb j, cc xx vvg p-acp dt n1 n1 np1;
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Which supposeth knowledge in the thing, and of the mind of God concerning it;
Which Supposeth knowledge in the thing, and of the mind of God Concerning it;
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wherein any, especially more considerable defect, even in conscientious and •ender Christians, is waited with its own prejudice;
wherein any, especially more considerable defect, even in conscientious and •ender Christians, is waited with its own prejudice;
c-crq d, av-j av-dc j n1, av p-acp j cc j np1, vbz vvn p-acp po31 d n1;
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Hence it came to passe (as the Apostle gives us an accou•t, Rom. 14.) that many of the primitive Christians, through the weaknesse of their knowledge, were made to judge such and such things to be wrong,
Hence it Come to pass (as the Apostle gives us an accou•t, Rom. 14.) that many of the primitive Christians, through the weakness of their knowledge, were made to judge such and such things to be wrong,
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as the eating of such and such meats, (their Conscience judging according to their knowledge) when yet indeed the matter was not wrong;
as the eating of such and such Meats, (their Conscience judging according to their knowledge) when yet indeed the matter was not wrong;
c-acp dt n-vvg pp-f d cc d n2, (po32 n1 vvg p-acp p-acp po32 n1) c-crq av av dt n1 vbds xx j-jn;
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though (as the Apostle there sayeth) To him that esteemeth any thing to be unclean, to him it is unclean;
though (as the Apostle there Saith) To him that esteems any thing to be unclean, to him it is unclean;
cs (c-acp dt n1 a-acp vvz) p-acp pno31 cst vvz d n1 pc-acp vbi j, p-acp pno31 pn31 vbz j;
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Therefore we would be the more holily jealous over our selves, least we found our peace on a deluded Testimony of our Conscience;
Therefore we would be the more holily jealous over our selves, lest we found our peace on a deluded Testimony of our Conscience;
av pns12 vmd vbi dt av-dc av-j j p-acp po12 n2, cs pns12 vvd po12 n1 p-acp dt j-vvn n1 pp-f po12 n1;
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And for preventing of that, we would put •t to give its reason for, and evidence of what it testifieth,
And for preventing of that, we would put •t to give its reason for, and evidence of what it Testifieth,
cc p-acp vvg pp-f d, pns12 vmd vvi av pc-acp vvi po31 n1 p-acp, cc n1 pp-f r-crq pn31 vvz,
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for Conscience being but a subordinate Judge, we must go, to the law and to the testimony, and see if it speaketh according to that;
for Conscience being but a subordinate Judge, we must go, to the law and to the testimony, and see if it speaks according to that;
p-acp n1 vbg p-acp dt j n1, pns12 vmb vvi, p-acp dt n1 cc p-acp dt n1, cc vvb cs pn31 vvz vvg p-acp d;
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otherwayes it will not be an honest aim, or a good end proposed to our selves, in the doing of such or such a thing;
otherways it will not be an honest aim, or a good end proposed to our selves, in the doing of such or such a thing;
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or because we are in a pardoned state, that will be sufficient to make the Action truly good and acceptable,
or Because we Are in a pardoned state, that will be sufficient to make the Actium truly good and acceptable,
cc c-acp pns12 vbr p-acp dt j-vvn n1, cst vmb vbi j pc-acp vvi dt n1 av-j j cc j,
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and to give us ground of peace.
and to give us ground of peace.
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3ly. Ye would advert, and take good heed, if Conscience challengeth equally, for one sin as well as for another,3ly. You would advert, and take good heed, if Conscience Challengeth equally, for one since as well as for Another,
av-j. pn22 vmd vvi, cc vvb j n1, cs n1 vvz av-j, p-acp crd n1 c-acp av c-acp p-acp j-jn,
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and for the neglect of one Duty, as well as for the neglect of another;
and for the neglect of one Duty, as well as for the neglect of Another;
cc p-acp dt n1 pp-f crd n1, c-acp av c-acp p-acp dt n1 pp-f j-jn;
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and if, as the sin is comparatively greater, or lesser, so its challenges be lesser or greater;
and if, as the since is comparatively greater, or lesser, so its challenges be lesser or greater;
cc cs, c-acp dt n1 vbz av-j jc, cc jc, av po31 n2 vbb jc cc jc;
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for, if Conscience its challenge lead you to the Word;
for, if Conscience its challenge led you to the Word;
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the more weight that the Word layeth on sin, the more weight will Conscience lay upon it, when it is right:
the more weight that the Word Layeth on since, the more weight will Conscience lay upon it, when it is right:
dt av-dc n1 cst dt n1 vvz p-acp n1, dt av-dc n1 vmb n1 vvi p-acp pn31, c-crq pn31 vbz j-jn:
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Sometimes persons will be challenged for some things much extrinsick to Religion, or for omitting this or that wherein very little,
Sometime Persons will be challenged for Some things much extrinsic to Religion, or for omitting this or that wherein very little,
av n2 vmb vbi vvn p-acp d n2 d j p-acp n1, cc p-acp vvg d cc d c-crq av j,
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if any thing of Religion consists, or at least lyeth very remo•e;
if any thing of Religion consists, or At least lies very remo•e;
cs d n1 pp-f n1 vvz, cc p-acp ds vvz j n1;
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who yet will not be much troubled, for taking of Gods name in vain, or for neglect of Prayer, and the like:
who yet will not be much troubled, for taking of God's name in vain, or for neglect of Prayer, and the like:
r-crq av vmb xx vbi av-d vvn, p-acp vvg pp-f npg1 n1 p-acp j, cc p-acp n1 pp-f n1, cc dt j:
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I remember the saying of a godly man, to a Person under exercise for a little sin, little in comparison of others (for no sin is little in its own nature ▪) That he thought the hand,
I Remember the saying of a godly man, to a Person under exercise for a little since, little in comparison of Others (for no since is little in its own nature ▪) That he Thought the hand,
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or work of the Devil 〈 ◊ 〉 be in it, to lay a ground for Spiritual Pride,
or work of the devil 〈 ◊ 〉 be in it, to lay a ground for Spiritual Pride,
cc n1 pp-f dt n1 〈 sy 〉 vbi p-acp pn31, pc-acp vvi dt n1 p-acp j n1,
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because the person was so much troubled with so •ittle a thing; or to divert from taking a view of grosser sins, for their deeper humiliation:
Because the person was so much troubled with so •ittle a thing; or to divert from taking a view of grosser Sins, for their Deeper humiliation:
c-acp dt n1 vbds av av-d vvn p-acp av j dt n1; cc pc-acp vvi p-acp vvg dt n1 pp-f jc vvz, p-acp po32 avc-jn n1:
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when Conscience is right, it challengeth equally, and more or less, as the sin is more or less aggravated;
when Conscience is right, it Challengeth equally, and more or less, as the since is more or less aggravated;
c-crq n1 vbz j-jn, pn31 vvz av-j, cc av-dc cc av-dc, c-acp dt n1 vbz av-dc cc av-dc vvd;
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It is an evil in this time, that extrinsick, and remo•e things trouble some so much,
It is an evil in this time, that extrinsic, and remo•e things trouble Some so much,
pn31 vbz dt n-jn p-acp d n1, cst j, cc j n2 vvi d av av-d,
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while in the mean time known sins, and duties are but little minded, and laid to heart;
while in the mean time known Sins, and duties Are but little minded, and laid to heart;
cs p-acp dt j n1 vvn n2, cc n2 vbr p-acp av-j vvn, cc vvn p-acp n1;
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as i• forsooth the Consciences of such were more delicat and tender, then the Consciences of the Saints of old;
as i• forsooth the Consciences of such were more delicate and tender, then the Consciences of the Saints of old;
c-acp n1 uh dt n2 pp-f d vbdr av-dc j cc j, cs dt n2 pp-f dt n2 pp-f j;
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Nay there are not a few, who will disdain to be challenged for neglect of uncontroverted duties, who yet make a great deal o• businesse,
Nay there Are not a few, who will disdain to be challenged for neglect of uncontroverted duties, who yet make a great deal o• business,
uh a-acp vbr xx dt d, r-crq vmb vvi pc-acp vbi vvn p-acp n1 pp-f vvn n2, r-crq av vvb dt j n1 n1 n1,
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and noise about these things, that are but of little moment, as if the whole, and sum o• Religion lay in them:
and noise about these things, that Are but of little moment, as if the Whole, and sum o• Religion lay in them:
cc n1 p-acp d n2, cst vbr p-acp a-acp j n1, c-acp cs dt j-jn, cc n1 n1 n1 vvd p-acp pno32:
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This certainly shews a great deal of untenderness, and slighting of Conscience, what ever pre•ensions may be made to the contrary;
This Certainly shows a great deal of untenderness, and slighting of Conscience, what ever pre•ensions may be made to the contrary;
d av-j vvz dt j n1 pp-f n1, cc vvg pp-f n1, r-crq av n2 vmb vbi vvn p-acp dt n-jn;
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and while a person is much, or wholly taken up with an extrinsick, or very little thing, which, it may be, is but a meer circumstance,
and while a person is much, or wholly taken up with an extrinsic, or very little thing, which, it may be, is but a mere circumstance,
cc cs dt n1 vbz av-d, cc av-jn vvn a-acp p-acp dt j, cc av j n1, r-crq, pn31 vmb vbi, vbz p-acp dt j n1,
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and is more affected with, and exercised about that, then with, and about another of far greater concernment;
and is more affected with, and exercised about that, then with, and about Another of Far greater concernment;
cc vbz av-dc vvn p-acp, cc vvn p-acp d, av p-acp, cc p-acp j-jn pp-f av-j jc n1;
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it is not sure any aw of God, nor of Conscience, but somewhat flowing from the mans own Inclination,
it is not sure any awe of God, nor of Conscience, but somewhat flowing from the men own Inclination,
pn31 vbz xx av-j d n1 pp-f np1, ccx pp-f n1, cc-acp av vvg p-acp dt ng1 d n1,
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or interest, that so might•ly influenceth, and stirreth him in the one, beyond what he is in the other.
or Interest, that so might•ly influenceth, and stirs him in the one, beyond what he is in the other.
cc n1, cst av av-j vvz, cc vvz pno31 p-acp dt pi, p-acp r-crq pns31 vbz p-acp dt n-jn.
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4ly. Ye would advert in a special manner to this, If Conscience in the challenge maketh the sin vile and abominable to you,4ly. You would advert in a special manner to this, If Conscience in the challenge makes the since vile and abominable to you,
av-j. pn22 vmd vvi p-acp dt j n1 p-acp d, cs n1 p-acp dt n1 vvz dt n1 j cc j p-acp pn22,
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and your selves loathsome to your selves;
and your selves loathsome to your selves;
cc po22 n2 j p-acp po22 n2;
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When Conscience whets (to say so) the edge of the challenge, not only to the making of Gods wrath terrible,
When Conscience whets (to say so) the edge of the challenge, not only to the making of God's wrath terrible,
c-crq n1 vvz (pc-acp vvi av) dt n1 pp-f dt n1, xx av-j p-acp dt n-vvg pp-f npg1 n1 j,
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and the awe, fear and dread of him weighty;
and the awe, Fear and dread of him weighty;
cc dt n1, n1 cc n1 pp-f pno31 j;
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but also to the deep affecting of our selves with the vilenesse and loathsomeness of the thing, its an evidence, that the Conscience is right;
but also to the deep affecting of our selves with the vileness and loathsomeness of the thing, its an evidence, that the Conscience is right;
cc-acp av p-acp dt j-jn vvg pp-f po12 n2 p-acp dt n1 cc n1 pp-f dt n1, pn31|vbz dt n1, cst dt n1 vbz j-jn;
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for, as its a good token of the soundness of Repentance, when it maketh sin as such loathsome ▪ so its a good token of Conscience speaking rightly,
for, as its a good token of the soundness of Repentance, when it makes since as such loathsome ▪ so its a good token of Conscience speaking rightly,
p-acp, c-acp pn31|vbz dt j n1 pp-f dt n1 pp-f n1, c-crq pn31 vvz n1 p-acp d j ▪ av vbz dt j n1 pp-f n1 vvg av-jn,
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when it holdeth forth convincingly the sinfulness of sin. 〈 ◊ 〉.
when it holds forth convincingly the sinfulness of since. 〈 ◊ 〉.
c-crq pn31 vvz av av-vvg av n1 pp-f n1. 〈 sy 〉.
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Ye may know when Conscience speaketh a right, by the native fruits that follow upon it;
You may know when Conscience speaks a right, by the native fruits that follow upon it;
pn22 vmb vvi c-crq n1 vvz dt n-jn, p-acp dt j-jn n2 cst vvb p-acp pn31;
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such as these, 1. It maketh a deep impression of the awe of God, and of the fear of sin on the heart;
such as these, 1. It makes a deep impression of the awe of God, and of the Fear of since on the heart;
d c-acp d, crd pn31 vvz dt j-jn n1 pp-f dt n1 pp-f np1, cc pp-f dt n1 pp-f n1 p-acp dt n1;
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It maketh the Spirit more composed, stayed, and present, when after self-examination rightly gone about, Conscience speaketh its own language,
It makes the Spirit more composed, stayed, and present, when After Self-examination rightly gone about, Conscience speaks its own language,
pn31 vvz dt n1 av-dc vvn, vvn, cc j, c-crq p-acp n1 av-jn vvn a-acp, n1 vvz po31 d n1,
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for it knoweth that God speaketh, and hath a sort of divinness with it.
for it Knoweth that God speaks, and hath a sort of divinness with it.
c-acp pn31 vvz cst np1 vvz, cc vhz dt n1 pp-f n1 p-acp pn31.
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2ly. It maketh the man more watchful, and the loather to adventure on sin, for the time to come.2ly. It makes the man more watchful, and the loather to adventure on since, for the time to come.
av-j. pn31 vvz dt n1 av-dc j, cc dt jc pc-acp vvi p-acp n1, p-acp dt n1 pc-acp vvi.
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3ly. It stilleth, and calmeth the heart;3ly. It stilleth, and calmeth the heart;
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O! but that be a stately and majestick Word, Psal. 46. Be still, and know that I am God.
OH! but that be a stately and majestic Word, Psalm 46. Be still, and know that I am God.
uh p-acp d vbb dt j cc j n1, np1 crd vbb av, cc vvb cst pns11 vbm np1.
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For we cannot conceive God to be speaking, if we be right, but the Spirit will be calmed to hear,
For we cannot conceive God to be speaking, if we be right, but the Spirit will be calmed to hear,
c-acp pns12 vmbx vvi np1 pc-acp vbi vvg, cs pns12 vbb j-jn, cc-acp dt n1 vmb vbi vvn pc-acp vvi,
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and will be gathered in, from its waverings, gadings and vaigings, when it knoweth that he speaketh, all which we may see, Psal. 4. 3. 4. Stand in awe and sin not;
and will be gathered in, from its waverings, gadings and vaigings, when it Knoweth that he speaks, all which we may see, Psalm 4. 3. 4. Stand in awe and since not;
cc vmb vbi vvn p-acp, p-acp po31 n2-vvg, n2-vvg cc n2-vvg, c-crq pn31 vvz cst pns31 vvz, d r-crq pns12 vmb vvi, np1 crd crd crd vvb p-acp n1 cc n1 xx;
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Where he exhorteth to holy fear, and watchfulness; and the mean to bring both about, is, Commune with your hearts upon your beds;
Where he exhorteth to holy Fear, and watchfulness; and the mean to bring both about, is, Commune with your hearts upon your Beds;
c-crq pns31 vvz p-acp j n1, cc n1; cc dt j pc-acp vvi d a-acp, vbz, j p-acp po22 n2 p-acp po22 n2;
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Betake your selves to this work (as if he had said) of self examination;
Betake your selves to this work (as if he had said) of self examination;
vvb po22 n2 p-acp d n1 (c-acp cs pns31 vhd vvn) pp-f n1 n1;
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and then the 3d. Follows, Be still, as being stayed and fixed, quieted and calmed, against reilling-to and fro, up and down,
and then the 3d. Follows, Be still, as being stayed and fixed, quieted and calmed, against reilling-to and from, up and down,
cc av dt n1 vvz, vbb av, p-acp vbg vvn cc vvn, vvn cc vvn, p-acp j cc av, a-acp cc a-acp,
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and against all strugling with God, and fretting at his providence, because ye have to do with him, and not with men.
and against all struggling with God, and fretting At his providence, Because you have to do with him, and not with men.
cc p-acp d vvg p-acp np1, cc vvg p-acp po31 n1, c-acp pn22 vhb pc-acp vdi p-acp pno31, cc xx p-acp n2.
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We shall not proceed further for the time;
We shall not proceed further for the time;
pns12 vmb xx vvi av-jc p-acp dt n1;
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only ye may see from what hath been said, if we look singly on it, that there is here a most clear, useful,
only you may see from what hath been said, if we look singly on it, that there is Here a most clear, useful,
av-j pn22 vmb vvi p-acp r-crq vhz vbn vvn, cs pns12 vvb av-j p-acp pn31, cst pc-acp vbz av dt av-ds j, j,
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and necessary duty at all times, and more especially at this time:
and necessary duty At all times, and more especially At this time:
cc j n1 p-acp d n2, cc av-dc av-j p-acp d n1:
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We say especially at this time, for these reasons. 1. Because of the common and general security,
We say especially At this time, for these Reasons. 1. Because of the Common and general security,
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and formal way of going about duty, that is stollen in amongst Christians at this time,
and formal Way of going about duty, that is stolen in among Christians At this time,
cc j n1 pp-f vvg p-acp n1, cst vbz vvn p-acp p-acp np1 p-acp d n1,
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and there cannot be a better mean to help this, then to give our selves to the exercise of self-examination ▪ and to the tryal of our wayes;
and there cannot be a better mean to help this, then to give our selves to the exercise of Self-examination ▪ and to the trial of our ways;
cc a-acp vmbx vbi dt jc vvb pc-acp vvi d, cs pc-acp vvi po12 n2 p-acp dt n1 pp-f n1 ▪ cc p-acp dt n1 pp-f po12 n2;
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This seriously gone about would make us re•ze, and stir up our selves in good earnest, to cry mightily to God:
This seriously gone about would make us re•ze, and stir up our selves in good earnest, to cry mightily to God:
d av-j vvn p-acp vmd vvi pno12 vvi, cc vvi a-acp po12 n2 p-acp j n1, pc-acp vvi av-j p-acp np1:
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and if this be a time, that hath such an evil in it, as great security and formality;
and if this be a time, that hath such an evil in it, as great security and formality;
cc cs d vbb dt n1, cst vhz d dt n-jn p-acp pn31, c-acp j n1 cc n1;
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and if this be a duty ▪ that may throw Gods blessing help the same, let none complain of over liness, coldness,
and if this be a duty ▪ that may throw God's blessing help the same, let none complain of over liness, coldness,
cc cs d vbb dt n1 ▪ cst vmb vvi npg1 n1 vvi dt d, vvb pix vvi pp-f p-acp n1, n1,
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and life-lesnesse in Religion, that is not seriously minding, and going about this, as a necessary, profitable and excellent mean to amend it ▪ 2ly. Because there is much false bulk,
and life-lesnesse in Religion, that is not seriously minding, and going about this, as a necessary, profitable and excellent mean to amend it ▪ 2ly. Because there is much false bulk,
cc j p-acp n1, cst vbz xx av-j vvg, cc vvg p-acp d, c-acp dt j, j cc j n1 pc-acp vvi pn31 ▪ av-j. p-acp pc-acp vbz d j n1,
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and empty shew of a profession;
and empty show of a profession;
cc j n1 pp-f dt n1;
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Which we are afraid, but a very little tryal will quickly evidence, and discover to be so, even to be unsure work;
Which we Are afraid, but a very little trial will quickly evidence, and discover to be so, even to be unsure work;
r-crq pns12 vbr j, cc-acp dt j j n1 vmb av-j n1, cc vvb pc-acp vbi av, av pc-acp vbi j n1;
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I will not say, but there may be some sickernesse, and solidity in the profession of some,
I will not say, but there may be Some sickerness, and solidity in the profession of Some,
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but it is to be feared, that many others are but building castles in the air, castles of come down when the rain shall descend, the winds blow,
but it is to be feared, that many Others Are but building Castles in the air, Castles of come down when the rain shall descend, the winds blow,
cc-acp pn31 vbz pc-acp vbi vvn, cst d n2-jn vbr p-acp j-vvg n2 p-acp dt n1, n2 pp-f vvb a-acp c-crq dt n1 vmb vvi, dt n2 vvb,
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and the floods beat, having much more shew then substance, and solid work;
and the floods beatrice, having much more show then substance, and solid work;
cc dt n2 vvb, vhg d dc n1 cs n1, cc j n1;
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and the way to make it sicker, sure and solid work, that will abide the tryal, is to lay it to the Rule, and to try it thereby;
and the Way to make it sicker, sure and solid work, that will abide the trial, is to lay it to the Rule, and to try it thereby;
cc dt n1 pc-acp vvi pn31 jc, j cc j n1, cst vmb vvi dt n1, vbz pc-acp vvi pn31 p-acp dt n1, cc pc-acp vvi pn31 av;
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many profest Christians are like to foolish builders, who build by guess, and by rule of thumb, (as we use to speak) and not by Square and Rule;
many professed Christians Are like to foolish Builders, who built by guess, and by Rule of thumb, (as we use to speak) and not by Square and Rule;
d j-vvn njpg2 vbr av-j p-acp j n2, r-crq vvb p-acp n1, cc p-acp n1 pp-f n1, (c-acp pns12 vvb pc-acp vvi) cc xx p-acp n-jn cc vvi;
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and if they have but bulk enough, they look not much to the solidity, and straightness of the Fabrick:
and if they have but bulk enough, they look not much to the solidity, and straightness of the Fabric:
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There are many engadgements come under, many fastings, prayers, hearings of the Word, &c. (which are good in themselves,
There Are many engagements come under, many Fastings, Prayers, hearings of the Word, etc. (which Are good in themselves,
a-acp vbr d n2 vvb p-acp, d n2-vvg, n2, n2-vvg pp-f dt n1, av (r-crq vbr j p-acp px32,
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and commendable) but there would be Self-examination, to see what solidity is in them all;
and commendable) but there would be Self-examination, to see what solidity is in them all;
cc j) cc-acp a-acp vmd vbi n1, pc-acp vvi r-crq n1 vbz p-acp pno32 d;
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else we will be like the men, who expend all their stock on the stone and timber-work of a large house,
Else we will be like the men, who expend all their stock on the stone and timberwork of a large house,
av pns12 vmb vbi av-j dt n2, r-crq vvb d po32 n1 p-acp dt n1 cc n1 pp-f dt j n1,
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and leave nothing to plenish, and furnish it within;
and leave nothing to plenish, and furnish it within;
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whereas, when a person is suitably, and seriously taken up with Self-examination, it maketh a house (to speak so) though it should be lesse, to be well filled and furnished;
whereas, when a person is suitably, and seriously taken up with Self-examination, it makes a house (to speak so) though it should be less, to be well filled and furnished;
cs, c-crq dt n1 vbz av-j, cc av-j vvn a-acp p-acp n1, pn31 vvz dt n1 (pc-acp vvi av) cs pn31 vmd vbi av-dc, pc-acp vbi av vvn cc vvn;
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and albeit there be no great noise of a Profession there, yet there is more kindly Repentance, more seriousnesse in Prayer,
and albeit there be no great noise of a Profession there, yet there is more kindly Repentance, more seriousness in Prayer,
cc cs pc-acp vbb dx j n1 pp-f dt n1 a-acp, av pc-acp vbz av-dc j n1, dc n1 p-acp n1,
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and in other Duties, more profiting by hearing of the Word, and more holinesse of Life,
and in other Duties, more profiting by hearing of the Word, and more holiness of Life,
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then where this exercise of Self-examination, and reflection is either altogether or very much neglected, albeit there should be then, a far greater profession.
then where this exercise of Self-examination, and reflection is either altogether or very much neglected, albeit there should be then, a Far greater profession.
av c-crq d n1 pp-f n1, cc n1 vbz av-d av cc av av-d vvn, cs pc-acp vmd vbi av, dt av-j jc n1.
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3ly. Because we have been engadged in, and have put many things, (to say so) through our hands, these years past;3ly. Because we have been engaged in, and have put many things, (to say so) through our hands, these Years past;
av-j. c-acp pns12 vhb vbn vvn p-acp, cc vhb vvn d n2, (pc-acp vvi av) p-acp po12 n2, d n2 j;
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and we are afraid, that many have not much consulted, nor looked well into Conscience, in medling with them;
and we Are afraid, that many have not much consulted, nor looked well into Conscience, in meddling with them;
cc pns12 vbr j, cst d vhb xx av-d vvn, ccx vvd av p-acp n1, p-acp vvg p-acp pno32;
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There have been several strange, un-couth, and scarcely heard of things in the way of some,
There have been several strange, uncouth, and scarcely herd of things in the Way of Some,
pc-acp vhi vbn j j, n1, cc av-j vvn pp-f n2 p-acp dt n1 pp-f d,
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and lesser failings, slips and escapes, in the way of others:
and lesser failings, slips and escapes, in the Way of Others:
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and no doubt the lesse pains was taken by men to be cleared and satisfied in their Conscience,
and no doubt the less pains was taken by men to be cleared and satisfied in their Conscience,
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before such things were medled with, and ingadged in;
before such things were meddled with, and engaged in;
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there would be so much the more pains taken now, to reflect on them when past,
there would be so much the more pains taken now, to reflect on them when past,
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and to bring them in before Conscience, to receive it's verdict of them; and sure we can never walk for time to come, with that straightnesse and solidity,
and to bring them in before Conscience, to receive it's verdict of them; and sure we can never walk for time to come, with that straightness and solidity,
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if we be not at some point, by Self-searching, as to things past, and present. 4ly. Because, if we know not what hath been right or wrong in things past;
if we be not At Some point, by Self-searching, as to things past, and present. 4ly. Because, if we know not what hath been right or wrong in things past;
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the dispensations of divine providence, which we have met with, call aloud on us, to examine what God speaketh to us by them;
the dispensations of divine providence, which we have met with, call aloud on us, to examine what God speaks to us by them;
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for he hath made us to be witnesses of very strange things, of publick dispensations, such as neither we,
for he hath made us to be Witnesses of very strange things, of public dispensations, such as neither we,
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nor our fathers ever saw the like;
nor our Father's ever saw the like;
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and hath not this same place in particular, fallen under strange providences, both as to our Temporals and Spirituals? and if the dispensations of God, call and press any to this exercise of Reflection,
and hath not this same place in particular, fallen under strange providences, both as to our Temporals and Spirituals? and if the dispensations of God, call and press any to this exercise of Reflection,
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and Examination, then certainly they call and press us to it:
and Examination, then Certainly they call and press us to it:
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Therefore seing we are called to this, not only as a duty common to all times,
Therefore sing we Are called to this, not only as a duty Common to all times,
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but as somewhat peculiar to this time, and to us in this place, we would make the more Conscience of it;
but as somewhat peculiar to this time, and to us in this place, we would make the more Conscience of it;
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and would also know, that if it be slighted, the greater will our guiltiness be, that have so many things urgently calling us to it:
and would also know, that if it be slighted, the greater will our guiltiness be, that have so many things urgently calling us to it:
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Whether then, ye remember all, or most, or many particulars, or not, remember, and carry along with you this general, that ye have a Conscience,
Whither then, you Remember all, or most, or many particulars, or not, Remember, and carry along with you this general, that you have a Conscience,
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and that ye are called and concerned to remember to reflect on, and to examine your wayes, at the Bar of Conscience well informed by the Word;
and that you Are called and concerned to Remember to reflect on, and to examine your ways, At the Bar of Conscience well informed by the Word;
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And if ye be suitably serious in the general, God will graciously condescend to lay particular helps to your hand.
And if you be suitably serious in the general, God will graciously condescend to lay particular helps to your hand.
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SERMON III. 2 COR. 1. 12. For our rejoycing is this, the testimony of our conscience, that in simplicity,
SERMON III. 2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity,
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and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards.
and godly sincerity, not with fleshly Wisdom, but by the grace of God, we have had our Conversation in the world, and more abundantly to youwards.
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IF a tender Christian walk be an excellent thing, and if the rejoycing of a good Conscience that floweth from it, be an excellent thing;
IF a tender Christian walk be an excellent thing, and if the rejoicing of a good Conscience that flows from it, be an excellent thing;
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then sure it must be a very excellent and desirable thing, to study thorow acquaintance with our own heart and way and to try our particular carriage by our Conscience informed by the Word;
then sure it must be a very excellent and desirable thing, to study thorough acquaintance with our own heart and Way and to try our particular carriage by our Conscience informed by the Word;
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This practice having so much influence on a tender walk, and being so conduceable, to a well-grounded rejoycing in God;
This practice having so much influence on a tender walk, and being so conducible, to a wellgrounded rejoicing in God;
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for doubtless there can be nothing more contributive to these notable, and noble ends, then to give Conscience its due regard and place,
for doubtless there can be nothing more contributive to these notable, and noble ends, then to give Conscience its due regard and place,
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and to lay due weight upon it, in its passing censure of our way, and to be clear,
and to lay due weight upon it, in its passing censure of our Way, and to be clear,
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and distinct in its sentence of our bypast carriage and proceedings:
and distinct in its sentence of our bypast carriage and proceedings:
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We may say of Conscience in this work, as Solomon sayes of that King ▪ Prov. 20. 8. Who sitting on the throne of judgement, scattereth away all evil with his eyes;
We may say of Conscience in this work, as Solomon Says of that King ▪ Curae 20. 8. Who sitting on the throne of judgement, Scattereth away all evil with his eyes;
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When Conscience, as the great and soveraign God his Deputy, sits on its Throne (as it were) it hath a Divine Authority,
When Conscience, as the great and sovereign God his Deputy, sits on its Throne (as it were) it hath a Divine authority,
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and Majesty, whereby it scattereth all these evils that haunt the heart; so that they cannot endure and stand before it, but must flee away.
and Majesty, whereby it Scattereth all these evils that haunt the heart; so that they cannot endure and stand before it, but must flee away.
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And because this hath so very much influence on a Christian walk, we shall speak a word further to what flowes from the Doctrine proposed the other day,
And Because this hath so very much influence on a Christian walk, we shall speak a word further to what flows from the Doctrine proposed the other day,
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and it shall be for an Use of Reproof, and Expostulation, (which we named,
and it shall be for an Use of Reproof, and Expostulation, (which we nam,
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as the 4th Use of it) to and with Christians that profess to have a tender walk,
as the 4th Use of it) to and with Christians that profess to have a tender walk,
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and yet much slight this duty, which is a main part of it, and singularly helpful to the whole of it:
and yet much slight this duty, which is a main part of it, and singularly helpful to the Whole of it:
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for if the search of our way, and the trying of it by Conscience be a main piece and part of a tender Christian walk, •o that they who are much in the one, have also much of the other;
for if the search of our Way, and the trying of it by Conscience be a main piece and part of a tender Christian walk, •o that they who Are much in the one, have also much of the other;
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and none have been of a tender Conscience and walk, but they have been tender in this part of it, to have Conscience its sense and Testimony of their by-past walk;
and none have been of a tender Conscience and walk, but they have been tender in this part of it, to have Conscience its sense and Testimony of their bypast walk;
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then there is ground of Reproof to, and Expostulation with these, who either neglect or slight it;
then there is ground of Reproof to, and Expostulation with these, who either neglect or slight it;
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and this is it that we would now speak to ▪ even to reprove and expostular, with many profest Christians, who would be loath to be accounted gross and untender in their walk, who yet neglect this so main a piece of a Christianly tender walk:
and this is it that we would now speak to ▪ even to reprove and expostular, with many professed Christians, who would be loath to be accounted gross and untender in their walk, who yet neglect this so main a piece of a Christianly tender walk:
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and before we fall on particulars, we would speak a little to •ome evidence• for making it out, what just ground there is, to reprove and expostulat on this account,
and before we fallen on particulars, we would speak a little to •ome evidence• for making it out, what just ground there is, to reprove and expostulate on this account,
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even for the neglect of so clear and profitable a duty;
even for the neglect of so clear and profitable a duty;
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And, 1. May we not in the general charge most for an utter neglect of this,
And, 1. May we not in the general charge most for an utter neglect of this,
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and all, for much overlinesse in it? ask your own Consciences, if ye were called to an account before God;
and all, for much overliness in it? ask your own Consciences, if you were called to an account before God;
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how ye would answer, as to this particular;
how you would answer, as to this particular;
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durst ye say, that ye have made Conscience seriously, and suitably to reflect upon your case ▪ and way? and that ye have been tenderly concerned to find out what was right,
durst you say, that you have made Conscience seriously, and suitably to reflect upon your case ▪ and Way? and that you have been tenderly concerned to find out what was right,
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and what was wrong in it, and to have Conscience its approbatory, or condemnatory sense,
and what was wrong in it, and to have Conscience its approbatory, or condemnatory sense,
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and sentence thereof, & to be affected answerably, as you found matters betwixt God and you? We are sure there is none of us,
and sentence thereof, & to be affected answerably, as you found matters betwixt God and you? We Are sure there is none of us,
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though we can say we have been going about other duties of Religion, such as Prayer, Reading,
though we can say we have been going about other duties of Religion, such as Prayer, Reading,
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and hearing of the Word, &c. But we have reason to charge our selves with much guilt,
and hearing of the Word, etc. But we have reason to charge our selves with much guilt,
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as to our little serious going about this particular duty, to be dumb and silent,
as to our little serious going about this particular duty, to be dumb and silent,
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and to go with a stopped mouth before God, is there any that can say, I have been clean in this matter? A 2d. evidence may be taken from the sad effects, that in our way follow the neglect,
and to go with a stopped Mouth before God, is there any that can say, I have been clean in this matter? A 2d. evidence may be taken from the sad effects, that in our Way follow the neglect,
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or overly performance of this duty;
or overly performance of this duty;
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Which when found, they may let us know, and convince us that it is either much slighted, or quite neglected;
Which when found, they may let us know, and convince us that it is either much slighted, or quite neglected;
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And 1. We would ask you, how many are acquainted with, and seen in their own Souls Condition,
And 1. We would ask you, how many Are acquainted with, and seen in their own Souls Condition,
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or could on distinct grounds, as having examined, and tryed ▪ their heart and way, passe Sentence upon their case,
or could on distinct grounds, as having examined, and tried ▪ their heart and Way, pass Sentence upon their case,
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and say thus and thus it is with me? And if ye be un ▪ acquainted with your own case, does not that say undenyably, that ye walk by guess,
and say thus and thus it is with me? And if you be un ▪ acquainted with your own case, does not that say undeniably, that you walk by guess,
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as it were, and not according to this Rule.
as it were, and not according to this Rule.
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2ly. What means the exceeding great security, presumption, and self-conceit, that many are in ▪ and under, concerning themselves,2ly. What means the exceeding great security, presumption, and self-conceit, that many Are in ▪ and under, Concerning themselves,
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and their way? Which not flowing from a well-grounded perswasion of the streightnesse thereof, must it not necessarily flow from their neglect of this self-reflection and tryal? And whence, I pray, is it, that there is so little repentance for sin? Is it because there is no sin,
and their Way? Which not flowing from a wellgrounded persuasion of the straightness thereof, must it not necessarily flow from their neglect of this self-reflection and trial? And whence, I pray, is it, that there is so little Repentance for since? Is it Because there is no since,
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nor ground of quarrel? No certainly, it must therefore be from mens not reviewing of,
nor ground of quarrel? No Certainly, it must Therefore be from men's not reviewing of,
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and reflecting on themselves and their way, that they may find it out; which plainly sayes, that this evil is predominant.
and reflecting on themselves and their Way, that they may find it out; which plainly Says, that this evil is predominant.
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3ly. •ook to the abounding of sin ▪ to the little grouth of mortification, to the livelinesse of Lusts, to the roume that Idols have in the heart, and its gading after them;3ly. •ook to the abounding of since ▪ to the little grouth of mortification, to the liveliness of Lustiest, to the room that Idols have in the heart, and its gading After them;
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will not these declare, that most persons, but very seldome bring themselves before the Tribunal of their Conscience;
will not these declare, that most Persons, but very seldom bring themselves before the Tribunal of their Conscience;
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otherwayes lusts durst not set up their heads, as they do; This King would scatter away all evils with his eyes;
otherways Lustiest durst not Set up their Heads, as they do; This King would scatter away all evils with his eyes;
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And men would not have such delight in them, if they were often arraigning them at this Bar. 4ly. What means the little solid peace and rejoycing in God, that most professors have,
And men would not have such delight in them, if they were often arraigning them At this Bar. 4ly. What means the little solid peace and rejoicing in God, that most professors have,
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and their living in such a fluctuating, and conjectural way? Is it not from this, that they do not examine,
and their living in such a fluctuating, and conjectural Way? Is it not from this, that they do not examine,
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and put to the tryal the grounds of their peace and joy? Now all these sad and woful evidences and effects being put together, it is beyond all doubt, that there is at this time among us, much neglect of this duty of self-examination;
and put to the trial the grounds of their peace and joy? Now all these sad and woeful evidences and effects being put together, it is beyond all doubt, that there is At this time among us, much neglect of this duty of Self-examination;
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by the Consciencious discharge whereof, these dreadful effects might be removed. These Evidences of the neglect of this duty being palpable;
by the Conscientious discharge whereof, these dreadful effects might be removed. These Evidences of the neglect of this duty being palpable;
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we come now in the Second place closse to the reproof of it, and expostulation for it;
we come now in the Second place close to the reproof of it, and expostulation for it;
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and is there not iust ground for both? I dar say, if many of you were alked about this duty, it would be found to be an unknown duty to you;
and is there not just ground for both? I dar say, if many of you were alked about this duty, it would be found to be an unknown duty to you;
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a duty that ye walk not under the conviction of its necessity;
a duty that you walk not under the conviction of its necessity;
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a duty that ye are not mourning for the neglect of, nor imploying Jesus Christ for grace to get it suitably performed:
a duty that you Are not mourning for the neglect of, nor employing jesus christ for grace to get it suitably performed:
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and can that, think ye, be a tender walk, that is so very short, and defective in so main a duty,
and can that, think you, be a tender walk, that is so very short, and defective in so main a duty,
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and in so great a piece and part of a tender walk? when especially persons are not duely sensible of it, nor suitably affected with it;
and in so great a piece and part of a tender walk? when especially Persons Are not duly sensible of it, nor suitably affected with it;
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Let me but ask such of you, who make little account of the neglect of this duty, these few questions. 1. Do ye think that there is such a thing spoken of in the Word of God,
Let me but ask such of you, who make little account of the neglect of this duty, these few questions. 1. Do you think that there is such a thing spoken of in the Word of God,
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and that there is such a thing within you as a Conscience;
and that there is such a thing within you as a Conscience;
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and if ye think ye have Consciences, have ye them for no end nor use? or will ye let them (as it were) be in you,
and if you think you have Consciences, have you them for no end nor use? or will you let them (as it were) be in you,
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and ly by you, as things given you to no purpose? 2ly. I ask you, is there nothing in your case,
and lie by you, as things given you to no purpose? 2ly. I ask you, is there nothing in your case,
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or way, that needeth a review? Is all right, and nothing out of order? will ye own these to be truths? If not, ought not this mean to be used for helping you to find out what is wrong,
or Way, that needs a review? Is all right, and nothing out of order? will you own these to be truths? If not, ought not this mean to be used for helping you to find out what is wrong,
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and what is right, if any thing be right? It were a strange thing for a profest Christian, to think,
and what is right, if any thing be right? It were a strange thing for a professed Christian, to think,
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or say, that he is altogether right, and that he needs not to examine himself; and yet he must either think this;
or say, that he is altogether right, and that he needs not to examine himself; and yet he must either think this;
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or else he sayes on the matter, that he eares not whether he be right or wrong, which indeed the practice of many sayes plainly,
or Else he Says on the matter, that he ears not whither he be right or wrong, which indeed the practice of many Says plainly,
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or he must examine to find out what is right, and what is wrong. 3ly. I would ask you, do you think that your Conscience will be alwayes quiet,
or he must examine to find out what is right, and what is wrong. 3ly. I would ask you, do you think that your Conscience will be always quiet,
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because ye command it not to speak;
Because you command it not to speak;
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or rather, is there not a time coming, when it will speak, whether ye will or not? or do ye think,
or rather, is there not a time coming, when it will speak, whither you will or not? or do you think,
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because ye have no remembrance of your faults, that your forgetting of them now will blot them out of your Consciences Register,
Because you have no remembrance of your Faults, that your forgetting of them now will blot them out of your Consciences Register,
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or rather should ye not judge your selves, that ye may not be judged? According to the Apostles word, 1 Cor. 11. v. 31. And on the contrary, should ye not think, that if ye do not judge your selves, ye will most certainly be judged? 4ly. I would ask you, is it not better to put your Consciences to speak in time,
or rather should you not judge your selves, that you may not be judged? According to the Apostles word, 1 Cor. 11. v. 31. And on the contrary, should you not think, that if you do not judge your selves, you will most Certainly be judged? 4ly. I would ask you, is it not better to put your Consciences to speak in time,
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when things may be righted and amended, then to let them ly over, and sleep, till they be past remedy? O! When will ye consider,
when things may be righted and amended, then to let them lie over, and sleep, till they be passed remedy? OH! When will you Consider,
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and lay to heart, what trouble, terrour and confusion reacheth, and taketh hold on the Consciences of many at death,
and lay to heart, what trouble, terror and confusion reaches, and Takes hold on the Consciences of many At death,
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and will do so much more at the day of Judgement;
and will do so much more At the day of Judgement;
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and if it were not much better in time to try things, and find out what is right,
and if it were not much better in time to try things, and find out what is right,
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and what is wrong, that Conscience may not have a just ground of challenge against you in that day,
and what is wrong, that Conscience may not have a just ground of challenge against you in that day,
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and may not have it to say to you, ye never owned me, when ye was living in the World,
and may not have it to say to you, you never owned me, when you was living in the World,
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and now I will read to you a fearful Inditement and Dittay, that hath stood long on record against you;
and now I will read to you a fearful Indictment and Dittay, that hath stood long on record against you;
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And upon this arises, the horrour and g•awing worm that never dies; hence is the fire blown that never is quenched;
And upon this arises, the horror and g•awing worm that never die; hence is the fire blown that never is quenched;
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all which (I say) flow from Conscience ▪ representing to men and women in a most formidable manner their way, which before they would never believe,
all which (I say) flow from Conscience ▪ representing to men and women in a most formidable manner their Way, which before they would never believe,
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nor once seriously put the matter to the tryal, whether it would do so or not.
nor once seriously put the matter to the trial, whither it would do so or not.
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In further prosecution of this Use, and to make that the more plain, which we would mainly be at in it, We shall, 1. Speak a little to several sorts of persons who we suppose, are guilty of the neglect of this duty, 2. A little to the evils that follow,
In further prosecution of this Use, and to make that the more plain, which we would mainly be At in it, We shall, 1. Speak a little to several sorts of Persons who we suppose, Are guilty of the neglect of this duty, 2. A little to the evils that follow,
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and flow from the guilt of this neglect. 3. To the causes o• their continuing in this sinful neglect. 4. A little to what may •irect towards the facilitating,
and flow from the guilt of this neglect. 3. To the Causes o• their Continuing in this sinful neglect. 4. A little to what may •irect towards the facilitating,
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and making easy the practice of this duty, and to the making of it profitable and useful.
and making easy the practice of this duty, and to the making of it profitable and useful.
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For the First of these, viz. the several sorts of persons that are guilty of the utter neglect of the duty;
For the First of these, viz. the several sorts of Persons that Are guilty of the utter neglect of the duty;
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or of much short-coming, and overlinesse in performing it;
or of much shortcoming, and overliness in performing it;
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They may be reduced to these Six The 1. Soft are they that make no Conscience at all of any thing in Religion, that never knew what it was to make Conscience to pray, read the word, confer on it, repent, or of any other duty;
They may be reduced to these Six The 1. Soft Are they that make no Conscience At all of any thing in Religion, that never knew what it was to make Conscience to pray, read the word, confer on it, Repent, or of any other duty;
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what wonder is it, that such persons neglect to reflect, and look back on their way, and to examine themselves;
what wonder is it, that such Persons neglect to reflect, and look back on their Way, and to examine themselves;
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for (as Iob sayeth Chap. 24: v. 17. Of the morning to the Adulterers) their way to them is as the shadow of death;
for (as Job Saith Chap. 24: v. 17. Of the morning to the Adulterers) their Way to them is as the shadow of death;
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Yet even these would know for a certainty, that their Consciences will speak, and so much the more terribly,
Yet even these would know for a certainty, that their Consciences will speak, and so much the more terribly,
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as now they neglect to take any notice of them.
as now they neglect to take any notice of them.
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A 2d. Sort make a kind of Conscience of external duties in Religion, such as hearing, prayer, reading the Scripture,
A 2d. Sort make a kind of Conscience of external duties in Religion, such as hearing, prayer, reading the Scripture,
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and the like, but do neglect more spiritual and inward duties, such as, the mortification of sin, the humbling of the heart for it, wrestling with God to have victory over it, meditation, and the like:
and the like, but do neglect more spiritual and inward duties, such as, the mortification of since, the humbling of the heart for it, wrestling with God to have victory over it, meditation, and the like:
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Now this duty which we are pressing, being of that sort, and serving not a little to further Repentance and mortification,
Now this duty which we Are pressing, being of that sort, and serving not a little to further Repentance and mortification,
av d n1 r-crq pns12 vbr vvg, vbg pp-f d n1, cc vvg xx dt j pc-acp jc n1 cc n1,
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and to make serious in prayer, they must, and cannot but neglect it, because they design nor ▪ neither aim at these ends to which it is subservient.
and to make serious in prayer, they must, and cannot but neglect it, Because they Design nor ▪ neither aim At these ends to which it is subservient.
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A 3d. Sort are such, who may now and then have a sort of tendernesse in the performance of some duties,
A 3d. Sort Are such, who may now and then have a sort of tenderness in the performance of Some duties,
dt n1 vvb vbr d, r-crq vmb av cc av vhb dt n1 pp-f n1 p-acp dt n1 pp-f d n2,
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and in abstaining from several sins ▪ and yet they mind not, nor make Conscience at all of this duty:
and in abstaining from several Sins ▪ and yet they mind not, nor make Conscience At all of this duty:
cc p-acp vvg p-acp j n2 ▪ cc av pns32 vvb xx, ccx vvi n1 p-acp d pp-f d n1:
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I suppose there are many of you, who have your own times for prayer, reading, and the like, who take no 〈 ◊ 〉 all for this duty:
I suppose there Are many of you, who have your own times for prayer, reading, and the like, who take no 〈 ◊ 〉 all for this duty:
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I would as• such of you, if you can make Conscience of other duties, because God commands them, who make no Conscience of this? Seing its as clearly commanded as any of these;
I would as• such of you, if you can make Conscience of other duties, Because God commands them, who make no Conscience of this? Sing its as clearly commanded as any of these;
pns11 vmd n1 d pp-f pn22, cs pn22 vmb vvi n1 pp-f j-jn n2, c-acp np1 vvz pno32, r-crq vvb dx n1 pp-f d? vvb pn31|vbz p-acp av-j vvn p-acp d pp-f d;
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deceive not your selves, God will not be mocked. A 4th. Sort are such as make some essayes, or rather mints to go about,
deceive not your selves, God will not be mocked. A 4th. Sort Are such as make Some essays, or rather mints to go about,
vvb xx po22 n2, np1 vmb xx vbi vvn. dt ord. vvb vbr d c-acp vvi d n2, cc av-c n2 p-acp vvi a-acp,
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even this duty, but are overly, generall, confu•ed, indistinct, soon satisfied, and put to a stand in it ▪ taking only a hasty view of it in the by;
even this duty, but Are overly, general, confu•ed, indistinct, soon satisfied, and put to a stand in it ▪ taking only a hasty view of it in the by;
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or a little transient look of it, when they go to prayer;
or a little Transient look of it, when they go to prayer;
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but fall not purposly about it, as a distinct duty, and an up taking work, do not dwell upon,
but fallen not purposely about it, as a distinct duty, and an up taking work, do not dwell upon,
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and insist in it, to have the circumstances of their actions, and way un-folded, laid open, made naked and bare, at the Bar of Conscience.
and insist in it, to have the Circumstances of their actions, and Way unfolded, laid open, made naked and bore, At the Bar of Conscience.
cc vvi p-acp pn31, pc-acp vhi dt n2 pp-f po32 n2, cc n1 j, vvn j, vvd j cc j, p-acp dt n1 pp-f n1.
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A 5th. Sort may come some length in the duty, but they follow not the work, till they be suitably affe•ted, humbled, and made serious;
A 5th. Sort may come Some length in the duty, but they follow not the work, till they be suitably affe•ted, humbled, and made serious;
dt ord. vvb vmb vvi d n1 p-acp dt n1, cc-acp pns32 vvb xx dt n1, c-acp pns32 vbb av-j vvn, j-vvn, cc vvd j;
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much less till the duty be made delightsome to them, til• i• six an impression of the Majesty of God on them,
much less till the duty be made delightsome to them, til• i• six nias impression of the Majesty of God on them,
av-d av-dc p-acp dt n1 vbb vvn j p-acp pno32, n1 n1 crd zz n1 pp-f dt n1 pp-f np1 p-acp pno32,
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and lay a necessity on them, to imploy Christ more;
and lay a necessity on them, to employ christ more;
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but it is with them in this matter, as Iames speaketh, Chap. 1. of these, Who beholding their natural face in a glass, go their way,
but it is with them in this matter, as James speaks, Chap. 1. of these, Who beholding their natural face in a glass, go their Way,
cc-acp pn31 vbz p-acp pno32 p-acp d n1, c-acp np1 vvz, np1 crd pp-f d, r-crq vvg po32 j n1 p-acp dt n1, vvb po32 n1,
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and forget what manner of persons they are; and forget what manner of Persons they Are;
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The fruit of their Self-examination is either not attained, or it hath little, or no impression on them;
The fruit of their Self-examination is either not attained, or it hath little, or no impression on them;
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and this is it, which maketh men not to be in love with the duty, because they follow it not, till they get somewhat of the lovely fruit of it:
and this is it, which makes men not to be in love with the duty, Because they follow it not, till they get somewhat of the lovely fruit of it:
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And here many, even Believers, are as to several degrees guilty.
And Here many, even Believers, Are as to several Degrees guilty.
cc av d, av n2, vbr a-acp p-acp j n2 j.
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A 6th Sort are also here reproveable, who, though they come a little further, to look on their way,
A 6th Sort Are also Here reprovable, who, though they come a little further, to look on their Way,
dt ord vvb vbr av av j, r-crq, cs pns32 vvb dt j av-jc, pc-acp vvi p-acp po32 n1,
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and to desire Conscience its sense thereof, and to be affected with what they find in the search;
and to desire Conscience its sense thereof, and to be affected with what they find in the search;
cc pc-acp vvi n1 po31 n1 av, cc pc-acp vbi vvn p-acp r-crq pns32 vvb p-acp dt n1;
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yet they seek not to be distinct, and throughly clear in the matter;
yet they seek not to be distinct, and thoroughly clear in the matter;
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Neither are they impartial, in setting about to discover every thing that is wrong in their condition:
Neither Are they impartial, in setting about to discover every thing that is wrong in their condition:
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but some come to look and see what is right, to strengthen (on the matter at least) their security;
but Some come to look and see what is right, to strengthen (on the matter At least) their security;
cc-acp d vvb pc-acp vvi cc vvi r-crq vbz j-jn, pc-acp vvi (p-acp dt n1 p-acp ds) po32 n1;
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others come to see what is wrong (which is somewhat indeed preferable to the other) to strengthen their unbelief,
Others come to see what is wrong (which is somewhat indeed preferable to the other) to strengthen their unbelief,
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or mis-believing jealousies of themselves, and so make it a sort of Pennance to themselves, as if they were putting themselves on the Rack;
or misbelieving jealousies of themselves, and so make it a sort of Penance to themselves, as if they were putting themselves on the Rack;
cc j-vvg n2 pp-f px32, cc av vvb pn31 dt n1 pp-f n1 p-acp px32, c-acp cs pns32 vbdr vvg px32 p-acp dt n1;
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whereas an impartial search, and examination of our way (which is the thing called for) sets us on seriously to discover what is right,
whereas an impartial search, and examination of our Way (which is the thing called for) sets us on seriously to discover what is right,
cs dt j n1, cc n1 pp-f po12 n1 (r-crq vbz dt n1 vvn p-acp) vvz pno12 p-acp av-j pc-acp vvi r-crq vbz j-jn,
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and what is wrong in our condition, and accordingly to take, and be affected with it;
and what is wrong in our condition, and accordingly to take, and be affected with it;
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but there is scarce any one, or other, but one way or other they fa•l,
but there is scarce any one, or other, but one Way or other they fa•l,
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and are more or less guilty in this matter, which would put all according to their respective guilt, to be humbled before the Lord, to seek his pardon, and grace to amend.
and Are more or less guilty in this matter, which would put all according to their respective guilt, to be humbled before the Lord, to seek his pardon, and grace to amend.
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That we may be brought to loath the neglect, and overly performance of this duty, I •all in the 2d. place name some evils that it brings with it,
That we may be brought to loath the neglect, and overly performance of this duty, I •all in the 2d. place name Some evils that it brings with it,
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and that in these Four respects, 1. As it evidences, and speaks out a very untender frame;
and that in these Four respects, 1. As it evidences, and speaks out a very untender frame;
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for if it evidence a tender frame to be exact in this duty, then it certainly speaks out an untender frame to neglect it,
for if it evidence a tender frame to be exact in this duty, then it Certainly speaks out an untender frame to neglect it,
c-acp cs pn31 n1 dt j n1 pc-acp vbi j p-acp d n1, cs pn31 av-j vvz av dt j n1 pc-acp vvi pn31,
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or to be superficial in it;
or to be superficial in it;
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and where the neglect, or superficiariness are habitual and regnant, they are shrewd evidences of an evil state:
and where the neglect, or superficiariness Are habitual and regnant, they Are shrewd evidences of an evil state:
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The utter neglect of it sayes, 1: That such a man cares not for God, and stands not in aw of him;
The utter neglect of it Says, 1: That such a man Cares not for God, and Stands not in awe of him;
dt j n1 pp-f pn31 vvz, crd: cst d dt n1 vvz xx p-acp np1, cc vvz xx p-acp n1 pp-f pno31;
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that he cares not whether God be well pleased, or evil pleased, when he will not so much as reflect,
that he Cares not whither God be well pleased, or evil pleased, when he will not so much as reflect,
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and see, if there be an enemy to God within him. 2. It speaks out little respect to Conscience,
and see, if there be an enemy to God within him. 2. It speaks out little respect to Conscience,
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and sayes, that men care not whether Conscience be for them, or against them;
and Says, that men care not whither Conscience be for them, or against them;
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Yea, it sayes, that they think on the matter at least, that its an useless thing to have a Conscience;
Yea, it Says, that they think on the matter At least, that its an useless thing to have a Conscience;
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and can he possibly be a tender man, that is not tender in respect to his Conscience? 3. It speaks furth a man not to be in love with holinesse;
and can he possibly be a tender man, that is not tender in respect to his Conscience? 3. It speaks forth a man not to be in love with holiness;
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for •f Self-examination be a notable mean to promove holinesse, and if none without it can be holy;
for •f Self-examination be a notable mean to promove holiness, and if none without it can be holy;
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if there can be no Repentance for Sin, no Mortification, &c. without it; Then sure the man that neglects it, cares not for holines;
if there can be no Repentance for since, no Mortification, etc. without it; Then sure the man that neglects it, Cares not for holiness;
cs pc-acp vmb vbi dx n1 p-acp n1, dx n1, av p-acp pn31; av j dt n1 cst vvz pn31, vvz xx p-acp n1;
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It evidences a man to be void of all Religion, fearlesse of Judgement, and careless,
It evidences a man to be void of all Religion, fearless of Judgement, and careless,
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whether his Debt be payed, or not, when he will not so much as search out what he is owing.
whither his Debt be paid, or not, when he will not so much as search out what he is owing.
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2ly. We may consider the neglect of this duty as •t is exceedingly obstructive to the great spiritual good,2ly. We may Consider the neglect of this duty as •t is exceedingly obstructive to the great spiritual good,
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and advantage that a man should aim a•, in the mortification of Sin, and lively performance of duties, viz. To obtain solid peace, and communion with God;
and advantage that a man should aim a•, in the mortification of since, and lively performance of duties, viz. To obtain solid peace, and communion with God;
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and to have any measure of discerning, or spiritual feeling thereof:
and to have any measure of discerning, or spiritual feeling thereof:
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and can any of these be win at without this? Can ye pray seriously? can ye repent? can ye mortify sin? Can ye praise God,
and can any of these be win At without this? Can you pray seriously? can you Repent? can you mortify since? Can you praise God,
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or delight in him, who have not been re•ecting to find out sin to repent for,
or delight in him, who have not been re•ecting to find out since to Repent for,
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nor considering, whether there •e any Grace in you, for which ye should be thankful? And for spiritual joy ▪ can a man possibly have it,
nor considering, whither there •e any Grace in you, for which you should be thankful? And for spiritual joy ▪ can a man possibly have it,
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if he know not how it stands with him before God? And a man can never know,
if he know not how it Stands with him before God? And a man can never know,
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how •t stands betwixt God and him, till he be in some measure clear, how it stands with him before his Conscience,
how •t Stands betwixt God and him, till he be in Some measure clear, how it Stands with him before his Conscience,
c-crq n1 vvz p-acp np1 cc pno31, c-acp pns31 vbb p-acp d n1 j, c-crq pn31 vvz p-acp pno31 p-acp po31 n1,
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or betwixt him and his Conscience.
or betwixt him and his Conscience.
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3ly. Consider further, the evil of this neglect, in respect of its sinfulnesse in it self;3ly. Consider further, the evil of this neglect, in respect of its sinfulness in it self;
av-j. vvb av-jc, dt n-jn pp-f d n1, p-acp n1 pp-f po31 n1 p-acp pn31 n1;
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and indeed it is exceeding sinful, as its a neglect o• clear duty, and a breach of a clear command;
and indeed it is exceeding sinful, as its a neglect o• clear duty, and a breach of a clear command;
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yea, as its the neglect of a notable mean for the suitable performance of all other duties;
yea, as its the neglect of a notable mean for the suitable performance of all other duties;
uh, c-acp pn31|vbz dt n1 pp-f dt j n1 p-acp dt j n1 pp-f d j-jn n2;
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so that wherever Prayer, Repentance, Hearing, Reading, &c. is commanded, This is also on the matter commanded:
so that wherever Prayer, Repentance, Hearing, Reading, etc. is commanded, This is also on the matter commanded:
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And as many duties as are commanded; of as many breaches of these commands are we guilty, when this duty is neglected:
And as many duties as Are commanded; of as many Breaches of these commands Are we guilty, when this duty is neglected:
cc c-acp d n2 c-acp vbr vvn; a-acp p-acp d n2 pp-f d n2 vbr pns12 j, c-crq d n1 vbz vvn:
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Considering, that when ever we are commanded to do any duty, we are commanded also, to use all the means that may further us towards the suitable performance thereof;
Considering, that when ever we Are commanded to do any duty, we Are commanded also, to use all the means that may further us towards the suitable performance thereof;
vvg, cst c-crq av pns12 vbr vvn pc-acp vdi d n1, pns12 vbr vvn av, pc-acp vvi d dt n2 cst vmb av-jc pno12 p-acp dt j n1 av;
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And this being a special mean requisit to the right performance of every duty, it is therefore commanded in every other commanded duty:
And this being a special mean requisite to the right performance of every duty, it is Therefore commanded in every other commanded duty:
cc d vbg dt j j j p-acp dt j-jn n1 pp-f d n1, pn31 vbz av vvn p-acp d n-jn vvn n1:
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We may in•ance it in the observation of the Lords day, This helps a man to begin it aright, It goes along with him, in all the duties of the day;
We may in•ance it in the observation of the lords day, This helps a man to begin it aright, It Goes along with him, in all the duties of the day;
pns12 vmb vvi pn31 p-acp dt n1 pp-f dt n2 n1, d vvz dt n1 pc-acp vvi pn31 av, pn31 vvz a-acp p-acp pno31, p-acp d dt n2 pp-f dt n1;
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and when its over and by, it helps him to discover his •ailings, and short comings;
and when its over and by, it helps him to discover his •ailings, and short comings;
cc c-crq pn31|vbz a-acp cc a-acp, pn31 vvz pno31 pc-acp vvi po31 n2-vvg, cc j n2-vvg;
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and his actings of Grace, (where it is) and spiritual attainments in these duties; and to be accordingly affected;
and his actings of Grace, (where it is) and spiritual attainments in these duties; and to be accordingly affected;
cc po31 n2 pp-f n1, (c-crq pn31 vbz) cc j n2 p-acp d n2; cc pc-acp vbi av-vvg vvn;
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and the neglect of it, is à breach of the Lords day, both before, and after,
and the neglect of it, is à breach of the lords day, both before, and After,
cc dt n1 pp-f pn31, vbz fw-fr n1 pp-f dt n2 n1, d a-acp, cc a-acp,
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and in the time of publick, or privat, or secret duties of worship, called for on that day;
and in the time of public, or private, or secret duties of worship, called for on that day;
cc p-acp dt n1 pp-f j, cc j, cc j-jn n2 pp-f n1, vvn p-acp p-acp d n1;
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and so proportionably in other duties.
and so proportionably in other duties.
cc av av-j p-acp j-jn n2.
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4ly. We may look upon it, In respect of its being a nursery of all sorts of evils; it harbours end entertains Lusts;4ly. We may look upon it, In respect of its being a nursery of all sorts of evils; it harbours end entertains Lustiest;
av-j. pns12 vmb vvi p-acp pn31, p-acp n1 pp-f po31 vbg dt n1 pp-f d n2 pp-f n2-jn; pn31 vvz n1 vvz n2;
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it hardens the heart, strengthens security; it cherisheth hypocrisie; It brings on formality, and impenitency; It (as it were) locks up in presumption, and carnal confidence;
it hardens the heart, strengthens security; it Cherishes hypocrisy; It brings on formality, and impenitency; It (as it were) locks up in presumption, and carnal confidence;
pn31 vvz dt n1, vvz n1; pn31 vvz n1; pn31 vvz p-acp n1, cc n1; pn31 (c-acp pn31 vbdr) vvz p-acp p-acp n1, cc j n1;
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It wears men out from under the aw of God, and from under all due respect to Conscience:
It wears men out from under the awe of God, and from under all due respect to Conscience:
pn31 vvz n2 av p-acp p-acp dt n1 pp-f np1, cc p-acp p-acp d j-jn n1 p-acp n1:
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The man that makes Conscience of Self-examination, will be afraid of a challenge;
The man that makes Conscience of Self-examination, will be afraid of a challenge;
dt n1 cst vvz n1 pp-f n1, vmb vbi j pp-f dt n1;
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but he that uses not, and cares not, to examine himself, pulls (as it were) the bridle out of his own head, runs at random, gives himself up,
but he that uses not, and Cares not, to examine himself, pulls (as it were) the bridle out of his own head, runs At random, gives himself up,
cc-acp pns31 cst vvz xx, cc vvz xx, pc-acp vvi px31, vvz (c-acp pn31 vbdr) dt n1 av pp-f po31 d n1, vvz p-acp av-an, vvz px31 p-acp,
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and layes himself open to every sin and temptation, without fear of challenges: And if ye will look well about you, and observe narrowly;
and lays himself open to every since and temptation, without Fear of challenges: And if you will look well about you, and observe narrowly;
cc vvz px31 j p-acp d n1 cc n1, p-acp n1 pp-f n2: cc cs pn22 vmb vvi av p-acp pn22, cc vvb av-j;
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will ye not find, that the man that rusheth impetuously into a course of sin,
will you not find, that the man that Rushes impetuously into a course of since,
vmb pn22 xx vvi, cst dt n1 cst vvz av-j p-acp dt n1 pp-f n1,
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as the horse rusheth into the B•ttel, is very readily he, that quite neglects and despiseth this duty of examination of his way, by his Conscience,
as the horse Rushes into the B•ttel, is very readily he, that quite neglects and despises this duty of examination of his Way, by his Conscience,
c-acp dt n1 vvz p-acp dt n1, vbz av av-j pns31, cst av vvz cc vvz d n1 pp-f n1 pp-f po31 n1, p-acp po31 n1,
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or before the Tribunal thereof? And when I pray, are persons most tender, or untender? Is it not when they are most impartial,
or before the Tribunal thereof? And when I pray, Are Persons most tender, or untender? Is it not when they Are most impartial,
cc p-acp dt n1 av? cc c-crq pns11 vvb, vbr n2 av-ds j, cc j? vbz pn31 xx c-crq pns32 vbr av-ds j,
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or most partial in this work of setting themselves down to take a serious review of their case and way,
or most partial in this work of setting themselves down to take a serious review of their case and Way,
cc av-ds j p-acp d n1 pp-f vvg px32 p-acp pc-acp vvi dt j vvi pp-f po32 n1 cc n1,
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and •illing themselves before their Conscience, to review the sentence thereof?
and •illing themselves before their Conscience, to review the sentence thereof?
cc vvg px32 p-acp po32 n1, pc-acp vvi dt n1 av?
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As for the 3d. thing proposed to be spoken of, viz. The causes of this so abominable and gro•ly sinful neglect;
As for the 3d. thing proposed to be spoken of, viz. The Causes of this so abominable and gro•ly sinful neglect;
c-acp p-acp dt n1 n1 vvd pc-acp vbi vvn pp-f, n1 dt n2 pp-f d av j cc av-j j n1;
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they may easily and soon be found out, if we knew and considered what a nature we have,
they may Easily and soon be found out, if we knew and considered what a nature we have,
pns32 vmb av-j cc av vbi vvn av, cs pns12 vvd cc vvd r-crq dt n1 pns12 vhb,
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so very averse from true holinesse;
so very averse from true holiness;
av av j p-acp j n1;
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yea, the more sublimely holy, and spiritual that duties be, the more averse naturally are we from hem:
yea, the more sublimely holy, and spiritual that duties be, the more averse naturally Are we from hem:
uh, dt av-dc av-j j, cc j cst n2 vbb, dt av-dc j av-j vbr pns12 p-acp n1:
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as its much easier to bring a man to the profession, then it is to bring him to the power of Religion;
as its much Easier to bring a man to the profession, then it is to bring him to the power of Religion;
c-acp po31 av-d jc pc-acp vvi dt n1 p-acp dt n1, cs pn31 vbz pc-acp vvi pno31 p-acp dt n1 pp-f n1;
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So is it much more easieto bring a man to the practice of many external duties thereof,
So is it much more easieto bring a man to the practice of many external duties thereof,
av vbz pn31 d n1 av vvi dt n1 p-acp dt n1 pp-f d j n2 av,
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then to the practice of this one inward duty;
then to the practice of this one inward duty;
av p-acp dt n1 pp-f d crd j n1;
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It being as it were, a •neding knife to Corruption, bringing a man to strick at the very Roo•, and Life of it;
It being as it were, a •neding knife to Corruption, bringing a man to strick At the very Roo•, and Life of it;
pn31 vbg p-acp pn31 vbdr, dt j-vvg n1 p-acp n1, vvg dt n1 p-acp vvb p-acp dt j np1, cc n1 pp-f pn31;
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and it being (as it were) a setting of him on the Black-stone; He is the more averse from it:
and it being (as it were) a setting of him on the black-stone; He is the more averse from it:
cc pn31 n1 (c-acp pn31 vbdr) dt n-vvg pp-f pno31 p-acp dt n1; pns31 vbz dt av-dc j p-acp pn31:
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We may add to this, the consideration of the influence that the Devil hath on us, in this neglect;
We may add to this, the consideration of the influence that the devil hath on us, in this neglect;
pns12 vmb vvi p-acp d, dt n1 pp-f dt n1 cst dt n1 vhz p-acp pno12, p-acp d n1;
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4054
who knowing well how prejudicial to him, to his kingdom, and interest; and how advantagious to the sinner this duty is;
who knowing well how prejudicial to him, to his Kingdom, and Interest; and how advantageous to the sinner this duty is;
r-crq vvg av c-crq j p-acp pno31, p-acp po31 n1, cc n1; cc c-crq j p-acp dt n1 d n1 vbz;
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4055
he labours mightily to hold all in confusion, and to keep the soul fast asleep, as that which contributs much, if not most to the gaining of his point;
he labours mightily to hold all in confusion, and to keep the soul fast asleep, as that which contributes much, if not most to the gaining of his point;
pns31 vvz av-j pc-acp vvi d p-acp n1, cc pc-acp vvi dt n1 av-j j, c-acp d r-crq vvz d, cs xx ds p-acp dt n-vvg pp-f po31 n1;
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4056
for he knows by experience (very galling to him) that self-examination awakes a man,
for he knows by experience (very galling to him) that Self-examination awakes a man,
c-acp pns31 vvz p-acp n1 (av vvg p-acp pno31) cst n1 vvz dt n1,
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4057
and gives him a view of himself, and puts him to think, how he may be rescued from this destrover;
and gives him a view of himself, and puts him to think, how he may be rescued from this destrover;
cc vvz pno31 dt n1 pp-f px31, cc vvz pno31 pc-acp vvi, c-crq pns31 vmb vbi vvn p-acp d n1;
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4058
and therefore he doth in a special manner, hate, abhore, and set himself against it;
and Therefore he does in a special manner, hate, abhor, and Set himself against it;
cc av pns31 vdz p-acp dt j n1, n1, vvb, cc vvd px31 p-acp pn31;
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4059
And though he will suffer a man to do many other Religious dut•es, yet he labours by all means to keep him from this duty,
And though he will suffer a man to do many other Religious dut•es, yet he labours by all means to keep him from this duty,
cc cs pns31 vmb vvi dt n1 pc-acp vdi d j-jn j n2, av pns31 vvz p-acp d n2 pc-acp vvi pno31 p-acp d n1,
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4060
because it help• much through grace to make him cast out with himself, and his own way;
Because it help• much through grace to make him cast out with himself, and his own Way;
c-acp pn31 n1 av-d p-acp n1 pc-acp vvi pno31 vvd av p-acp px31, cc po31 d n1;
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4061
and so makes Satan in a manner hope•esse of him.
and so makes Satan in a manner hope•esse of him.
cc av vvz np1 p-acp dt n1 n1 pp-f pno31.
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More particularly we may assig•e these causes 〈 ◊ 〉 〈 ◊ 〉 from peoples own practice;
More particularly we may assig•e these Causes 〈 ◊ 〉 〈 ◊ 〉 from peoples own practice;
av-dc av-j pns12 vmb vvi d vvz 〈 sy 〉 〈 sy 〉 p-acp ng1 d n1;
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The 1. whereof is 〈 ◊ 〉, that many men and women live so, that their life cannot abide the tryal;
The 1. whereof is 〈 ◊ 〉, that many men and women live so, that their life cannot abide the trial;
dt crd c-crq vbz 〈 sy 〉, cst d n2 cc n2 vvb av, cst po32 n1 vmbx vvi dt n1;
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He that doth evil (sai•h the Lord ▪ Iohn 3.) hates the light, neither 〈 ◊ 〉 unto the 〈 ◊ 〉, tea•t his deeds should be reproved; He that does evil (sai•h the Lord ▪ John 3.) hates the Light, neither 〈 ◊ 〉 unto the 〈 ◊ 〉, tea•t his Deeds should be reproved;
pns31 cst vdz n-jn (uh dt n1 ▪ np1 crd) vvz dt n1, av-dx 〈 sy 〉 p-acp dt 〈 sy 〉, vvd po31 n2 vmd vbi vvn;
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Its no wonder that a Malefactor desire not to come before the 〈 ◊ 〉;
Its no wonder that a Malefactor desire not to come before the 〈 ◊ 〉;
vbz dx n1 cst dt n1 vvb xx pc-acp vvi p-acp dt 〈 sy 〉;
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4066
and its as little wonder that a man or woman that liveth a sinful and evil life, de•ire not to come before their Conscience:
and its as little wonder that a man or woman that lives a sinful and evil life, de•ire not to come before their Conscience:
cc pn31|vbz a-acp j n1 cst dt n1 cc n1 cst vvz dt j cc j-jn n1, vvb xx pc-acp vvi p-acp po32 n1:
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Hence it is, that many dare not go to their Conscience, because it never speaks good,
Hence it is, that many Dare not go to their Conscience, Because it never speaks good,
av pn31 vbz, cst d vvb xx vvi p-acp po32 n1, c-acp pn31 av-x vvz j,
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4068
but evil to them, (as indeed it hath no other reason) and on that account they even hate it,
but evil to them, (as indeed it hath no other reason) and on that account they even hate it,
cc-acp j-jn p-acp pno32, (c-acp av pn31 vhz dx j-jn n1) cc p-acp d n1 pns32 av vvb pn31,
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4069
As Achab did the Prophet Micajah, of whom he said, I hate him, because he never prophesies good but evil to me:
As Ahab did the Prophet Micajah, of whom he said, I hate him, Because he never prophecies good but evil to me:
c-acp np1 vdd dt n1 np1, pp-f ro-crq pns31 vvd, pns11 vvb pno31, c-acp pns31 av-x n2 j p-acp j-jn p-acp pno11:
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4070
And that they will rather consult Fl•sh and Blood, their own inclination and affection, then their Conscience in a particular;
And that they will rather consult Fl•sh and Blood, their own inclination and affection, then their Conscience in a particular;
cc cst pns32 vmb av-c vvi n1 cc n1, po32 d n1 cc n1, cs po32 n1 p-acp dt j;
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4071
because they dread, it will speak evil to them, especially when they know, that there is something palpably wrong in their way;
Because they dread, it will speak evil to them, especially when they know, that there is something palpably wrong in their Way;
c-acp pns32 vvb, pn31 vmb vvi j-jn p-acp pno32, av-j c-crq pns32 vvb, cst pc-acp vbz pi av-j n-jn p-acp po32 n1;
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4072
for in that case, they conclude it will gloum on them, and gall them, and even prick them in the quick.
for in that case, they conclude it will gloum on them, and Gall them, and even prick them in the quick.
c-acp p-acp d n1, pns32 vvb pn31 vmb vvi p-acp pno32, cc vvi pno32, cc av vvb pno32 p-acp dt j.
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4073
A 2d. Reason is, Because folks make not this work of self-examination habitual to themselves,
A 2d. Reason is, Because folks make not this work of Self-examination habitual to themselves,
dt crd. n1 vbz, c-acp n2 vvb xx d n1 pp-f n1 j p-acp px32,
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4074
but delay and put off time, till their case become so ravelled, and consused, that they are afraid to medle with it;
but Delay and put off time, till their case become so raveled, and consused, that they Are afraid to meddle with it;
cc-acp n1 cc vvi a-acp n1, c-acp po32 n1 vvi av j-vvn, cc vvn, cst pns32 vbr j pc-acp vvi p-acp pn31;
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And though they should, they grow heartlesse, and out of hope to get it righted;
And though they should, they grow heartless, and out of hope to get it righted;
cc cs pns32 vmd, pns32 vvb j, cc av pp-f n1 pc-acp vvi pn31 vvn;
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4076
just like men that cannot indure to adjust their accounts, which they have suffered negligently to run long on and into great confusion.
just like men that cannot endure to adjust their accounts, which they have suffered negligently to run long on and into great confusion.
av j n2 cst vmbx vvi p-acp j po32 n2, r-crq pns32 vhb vvn av-j pc-acp vvi av-j a-acp cc p-acp j n1.
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4077
A 3d. Cause may be this (which respects Believers in Christ) that even where persons make Conscience of their wayes, there is a kind of foolish precip•tancy, and haste making;
A 3d. Cause may be this (which respects Believers in christ) that even where Persons make Conscience of their ways, there is a kind of foolish precip•tancy, and haste making;
dt n1 n1 vmb vbi d (r-crq vvz n2 p-acp np1) cst av c-crq n2 vvb n1 pp-f po32 n2, pc-acp vbz dt n1 pp-f j n1, cc n1 vvg;
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4078
They being disposed to think, that examination of themselves takes up much of their time,
They being disposed to think, that examination of themselves Takes up much of their time,
pns32 vbg vvn pc-acp vvi, cst n1 pp-f px32 vvz a-acp d pp-f po32 n1,
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4079
and that it is better to spend it in prayer, or in reading, then that way;
and that it is better to spend it in prayer, or in reading, then that Way;
cc cst pn31 vbz jc pc-acp vvi pn31 p-acp n1, cc p-acp vvg, cs d n1;
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4080
Not considering, that its much better to have some little thing of Religion solid, then to have a great bulk of many duties without solidi•y,
Not considering, that its much better to have Some little thing of Religion solid, then to have a great bulk of many duties without solidi•y,
xx vvg, cst vbz av-d jc pc-acp vhi d j n1 pp-f n1 j, av pc-acp vhi dt j n1 pp-f d n2 p-acp n1,
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4081
or with very little of it;
or with very little of it;
cc p-acp av j pp-f pn31;
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4082
These are like to the builder of a house, who rickleth up stones without Square and Ru•e,
These Are like to the builder of a house, who rickle up stones without Square and Ru•e,
d vbr av-j p-acp dt n1 pp-f dt n1, r-crq vvz a-acp n2 p-acp j-jn cc vvi,
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and without Morter, which possibly falleth, and cometh down ere he come at the top of it;
and without Mortar, which possibly falls, and comes down ere he come At the top of it;
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A foolish haste to be forward makes our work in Religion to be o•tentimes very unsolid; Alace!
A foolish haste to be forward makes our work in Religion to be o•tentimes very unsolid; Alace!
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•ts not what b•lk we have, not how soon we come to have it, but what solidity,
•ts not what b•lk we have, not how soon we come to have it, but what solidity,
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and sickernesse we have, that will give us peace, comfort o• joy;
and sickerness we have, that will give us peace, Comfort o• joy;
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Our common proverb holds true here, That work or thing that is well done is soon done.
Our Common proverb holds true Here, That work or thing that is well done is soon done.
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A 4th. Cause may be, (which also respects even Believers) that we are disposed to think if we be alwayes about some duty, it matters not so much what duty it be;
A 4th. Cause may be, (which also respects even Believers) that we Are disposed to think if we be always about Some duty, it matters not so much what duty it be;
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And hence it often cometh •o passe, that the time that should be spent in self-examination, we spend it in prayer, reading, or conference;
And hence it often comes •o pass, that the time that should be spent in Self-examination, we spend it in prayer, reading, or conference;
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which readily go the worse with u•, that examination is so much neglected: Therefore there would be warinesse, and circumspection here;
which readily go the Worse with u•, that examination is so much neglected: Therefore there would be wariness, and circumspection Here;
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because that which giveth peace, is not so much, to be much in duty, as it is to be in the duty, that we are called •o for the time;
Because that which gives peace, is not so much, to be much in duty, as it is to be in the duty, that we Are called •o for the time;
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there being a linking of duties to another in a Christian walk, (as so many Jewels, Precious-stones,
there being a linking of duties to Another in a Christian walk, (as so many Jewels, precious-stones,
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or Pearls in a Chain, Neck-lace, or Bracelet) so as they stre•gthen and help one another;
or Pearls in a Chain, Necklace, or Bracelet) so as they stre•gthen and help one Another;
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Meditation helps Prayer, and Prayer self-examination; and self-examination helps Prayer, and every other duty:
Meditation helps Prayer, and Prayer Self-examination; and Self-examination helps Prayer, and every other duty:
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And that which beautifies and adorns the Chain of a tender Christian Walk, is the ordering and setting of every duty in its own place, every thing being beautiful in its own season, and place;
And that which beautifies and adorns the Chain of a tender Christian Walk, is the ordering and setting of every duty in its own place, every thing being beautiful in its own season, and place;
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Thus the blessed man is said, Psal. 1. To bring forth his fruit in his season.
Thus the blessed man is said, Psalm 1. To bring forth his fruit in his season.
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In the 4th. Place (according to the method proposed) We would very briefly give you a few Directions, for facilitating the practice of this duty,
In the 4th. Place (according to the method proposed) We would very briefly give you a few Directions, for facilitating the practice of this duty,
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and for making it succesful and profitable:
and for making it successful and profitable:
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and to this purpose, 1. Learn to make Conscience of all the pieces and steps of your way,
and to this purpose, 1. Learn to make Conscience of all the Pieces and steps of your Way,
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and this will give you the better heart to look back on it;
and this will give you the better heart to look back on it;
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if Christians were tender in their walk, it would bread ease to them in this duty, in Two respects, 1. It would make it sweet and refreshing, not having an evil and challenging Conscience to meet with, 2. It would leave some savoury impression of the duty upon them, which helps to reflect with profit;
if Christians were tender in their walk, it would bred ease to them in this duty, in Two respects, 1. It would make it sweet and refreshing, not having an evil and challenging Conscience to meet with, 2. It would leave Some savoury impression of the duty upon them, which helps to reflect with profit;
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whereas, when they post through duty (to speak so) and when they have done, know not what they have been doing;
whereas, when they post through duty (to speak so) and when they have done, know not what they have been doing;
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how can they reflect? A 2d. Direction is;
how can they reflect? A 2d. Direction is;
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Ye would be much in laying out the 〈 ◊ 〉 of your way before God in prayer, ye would not only be much in the peti• ▪ par• of prayer,
You would be much in laying out the 〈 ◊ 〉 of your Way before God in prayer, you would not only be much in the peti• ▪ par• of prayer,
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but also much in confession, in reading over (as it were) the legend of your life to God:
but also much in Confessi, in reading over (as it were) the legend of your life to God:
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hea•tily acknowledging his grace in that which is good and righ•, and humbly taking with that which is evil, and wrong;
hea•tily acknowledging his grace in that which is good and righ•, and humbly taking with that which is evil, and wrong;
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for when •e study to look over, and review your •ay in prayer, it helps you to get the better,
for when •e study to look over, and review your •ay in prayer, it helps you to get the better,
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and more impartial sight of the particulars thereof in exam nation, and when ye do not dwel in a manner on the thoughts of your way in prayer, it makes it the more uncouth,
and more impartial sighed of the particulars thereof in exam Nation, and when you do not dwell in a manner on the thoughts of your Way in prayer, it makes it the more uncouth,
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and confused to you in examination:
and confused to you in examination:
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Thus when the Sabbath comes, we would be particular in con•essing to God in prayer, the sins that haunts us that day;
Thus when the Sabbath comes, we would be particular in con•essing to God in prayer, the Sins that haunts us that day;
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and this would help to examination; and examination would help to be yet more particular in prayer.
and this would help to examination; and examination would help to be yet more particular in prayer.
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3ly. As for other dur•es, so for this, ye would have your set times of purpose;3ly. As for other dur•es, so for this, you would have your Set times of purpose;
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I say for this duty as well as for prayer; and would let no other duty shuff•e it out of its own place and season;
I say for this duty as well as for prayer; and would let no other duty shuff•e it out of its own place and season;
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for when we leave the time thereof at an uncertainty, we readily shi•t and neglect it;
for when we leave the time thereof At an uncertainty, we readily shi•t and neglect it;
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As, in prayer, though we would observe and take hold of all providential opportunities for it;
As, in prayer, though we would observe and take hold of all providential opportunities for it;
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yet that doth not hinder, but we have, and should have our particular set times for it,
yet that does not hinder, but we have, and should have our particular Set times for it,
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so ought it to be here;
so ought it to be Here;
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Therefore its said, Psal. 4. Commune with your •earts, (or Examine your se•ves,) upon your beds. 4ly.
Therefore its said, Psalm 4. Commune with your •earts, (or Examine your se•ves,) upon your Beds. 4ly.
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This set time would be, when persons are most fresh and fit for the duty,
This Set time would be, when Persons Are most fresh and fit for the duty,
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and have the •aitest opportunity to insist in, and to dwel on it, and to follow it till they be suitably affected with it,
and have the •aitest opportunity to insist in, and to dwell on it, and to follow it till they be suitably affected with it,
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and till somewhat of it be reached;
and till somewhat of it be reached;
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for when we straiten our selves, and take not such a time as is fit for the duty, we will not get it followed out to any purpose,
for when we straiten our selves, and take not such a time as is fit for the duty, we will not get it followed out to any purpose,
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and get time also for prayer and other duties; and that causeth overlinesse readily in all:
and get time also for prayer and other duties; and that Causes overliness readily in all:
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We would therefore take such a time for this duty, that we may not (so far as we can forecast) be diverted,
We would Therefore take such a time for this duty, that we may not (so Far as we can forecast) be diverted,
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and drawn away from it, by some other thing.
and drawn away from it, by Some other thing.
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5ly. When some other thing, not then necessary breaks in to divert, and draw us away from it, we would take our selves again and again,5ly. When Some other thing, not then necessary breaks in to divert, and draw us away from it, we would take our selves again and again,
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and endeavour to bring our hearts back, and up to the duty that they get not leave to break louse;
and endeavour to bring our hearts back, and up to the duty that they get not leave to break louse;
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for if the heart get a custom of gading, and admitting of diversions, it will never readily suffer us to be serious in this duty;
for if the heart get a custom of gading, and admitting of diversions, it will never readily suffer us to be serious in this duty;
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And therefore by all means, when ye go about this duty of self examination, beware of,
And Therefore by all means, when you go about this duty of self examination, beware of,
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and guard against the intrusion of other thoughts whither they be vain, or thoughts of things that may be at another time profitable, but at that time impertinent.
and guard against the intrusion of other thoughts whither they be vain, or thoughts of things that may be At Another time profitable, but At that time impertinent.
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6ly. In your review of your condition, or in your self-examination, endeavour to find out, and acknowledge the good as well as the evil that is in it;6ly. In your review of your condition, or in your Self-examination, endeavour to find out, and acknowledge the good as well as the evil that is in it;
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and to find out the evil as well as the good;
and to find out the evil as well as the good;
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and to •e answerably affected with joy, and thanksgiving for that which is good, and with grief and sorrow for that which is evil.
and to •e answerably affected with joy, and thanksgiving for that which is good, and with grief and sorrow for that which is evil.
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7ly. Endeavour to have your Self examination alwayes in the close of it, leaving some k•ndly impression of your own sinfulnesse and unworthiness;7ly. Endeavour to have your Self examination always in the close of it, leaving Some k•ndly impression of your own sinfulness and unworthiness;
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and of the necessity, usefulnesse and worth of Gods Grace on you;
and of the necessity, usefulness and worth of God's Grace on you;
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and laying and leaving you at Christs Feet for a remedy of every thing amisse in your condition ▪ This is •he great scope and design of this duty,
and laying and leaving you At Christ Feet for a remedy of every thing amiss in your condition ▪ This is •he great scope and Design of this duty,
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and of all we have discoursed on it, even to send us to Ch•ist, and this should be the effect of it, to leave us on him, which would make the exercise of it heart ▪ some, pleasant and profitable to us.
and of all we have discoursed on it, even to send us to Ch•ist, and this should be the Effect of it, to leave us on him, which would make the exercise of it heart ▪ Some, pleasant and profitable to us.
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SERMON IV. 2 COR. 1. 12. For our rejoycing is this, the testimony of our conscience, that in 〈 ◊ 〉,
SERMON IV. 2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience, that in 〈 ◊ 〉,
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and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world,
and godly sincerity, not with fleshly Wisdom, but by the grace of God, we have had our Conversation in the world,
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and more abundantly to you wards.
and more abundantly to you wards.
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THere is hardly any thing excellent, and very singularly profitable to men ▪ but it hath some more then ordinary difficulty in the way of coming at it, notwithstanding whereof they are not deterred,
THere is hardly any thing excellent, and very singularly profitable to men ▪ but it hath Some more then ordinary difficulty in the Way of coming At it, notwithstanding whereof they Are not deterred,
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nor detained from pursuing after it;
nor detained from pursuing After it;
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the consideration of its excellency with the expectation of the great incomes of advantage and profit by it, makes them the more easily comport with the difficulty of it,
the consideration of its excellency with the expectation of the great incomes of advantage and profit by it, makes them the more Easily comport with the difficulty of it,
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and to think all their labour well bestowed, in overcoming that difficulty:
and to think all their labour well bestowed, in overcoming that difficulty:
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So we may truly say of the serious exercise of godlinesse, that it is so transcendently excellent (as being that which beautifully conforms the rational ▪ to the image of God,
So we may truly say of the serious exercise of godliness, that it is so transcendently excellent (as being that which beautifully conforms the rational ▪ to the image of God,
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and capacitats the same to enjoy fellowship with him, wherein its true glory, and excellency incontrovertibly consists) and so very profitable,
and capacitats the same to enjoy fellowship with him, wherein its true glory, and excellency incontrovertibly consists) and so very profitable,
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even profitable to all things (as nothing else in the world is) having the promise of the life that now is,
even profitable to all things (as nothing Else in the world is) having the promise of the life that now is,
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and of that which is to come, That the greatest difficulties should not fright 〈 ◊ 〉 〈 ◊ 〉,and of that which is to come, That the greatest difficulties should not fright 〈 ◊ 〉 〈 ◊ 〉,
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nor faint us in the vigorous, constant and closse pursuit of it:
nor faint us in the vigorous, constant and close pursuit of it:
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We shall not deny, but that this piece of godlinesse in particular, that lyes in the conscientiously tender ordering,
We shall not deny, but that this piece of godliness in particular, that lies in the conscientiously tender ordering,
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and disposal of all our actions in order to wining at the joyful Testimony of our Conscience concerning them, hath much difficulty in it,
and disposal of all our actions in order to winning At the joyful Testimony of our Conscience Concerning them, hath much difficulty in it,
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as being contrary to the natural levity, wavering and instability of our hearts, and mightily opposed by Satan,
as being contrary to the natural levity, wavering and instability of our hearts, and mightily opposed by Satan,
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as gready prejudicial to his interest in the Soul, yet it is so very excellent,
as greedy prejudicial to his Interest in the Soul, yet it is so very excellent,
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and so exceeding useful, and profitable to the Christian (as we made appear from our last discourse on these words) that all the difficulty of it may be the more easily digested;
and so exceeding useful, and profitable to the Christian (as we made appear from our last discourse on these words) that all the difficulty of it may be the more Easily digested;
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It hath (as the other duties of Religion have, when rightly gone about) its reward in the bosome thereof;
It hath (as the other duties of Religion have, when rightly gone about) its reward in the bosom thereof;
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O! what sweet peace, what strong consolation, and what unspeakable joy hath the Apostle here, from the Testimony of his Conscience after discovering his actions, to be so ordered, by this serious Self-reflection,
OH! what sweet peace, what strong consolation, and what unspeakable joy hath the Apostle Here, from the Testimony of his Conscience After discovering his actions, to be so ordered, by this serious Self-reflection,
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and examination? whereof special notice would be taken;
and examination? whereof special notice would be taken;
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We shall therefore now proceed to Observe some things more particularly from the Text, to this purpose.
We shall Therefore now proceed to Observe Some things more particularly from the Text, to this purpose.
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First then Observe, That when Conscience is well pleased with a mans way, it will give a Testimony for him;First then Observe, That when Conscience is well pleased with a men Way, it will give a Testimony for him;
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or when Conscience hath put a mans way to proof, it will not only, in the general speak its sense,
or when Conscience hath put a men Way to proof, it will not only, in the general speak its sense,
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but when his way is well ordered, and squared according to the Rule, and he in his design is found straight,
but when his Way is well ordered, and squared according to the Rule, and he in his Design is found straight,
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and to have taken his aim right, Conscience will, after Examination, excuse, and bear him witnes to his joy:
and to have taken his aim right, Conscience will, After Examination, excuse, and bear him witness to his joy:
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Thus is Paul dealt with here by his Conscience, This is our rejoycing (saith he) the testimony of our conscience;
Thus is Paul dealt with Here by his Conscience, This is our rejoicing (Says he) the testimony of our conscience;
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Which is not simply Conscience speaking, but Conscience speaking for vindicating him from these aspersions that were cast upon him,
Which is not simply Conscience speaking, but Conscience speaking for vindicating him from these Aspersions that were cast upon him,
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or excusing him (as the word is, Rom. 2. 15.) And testifying that he was not the man that some men counted him to be;
or excusing him (as the word is, Rom. 2. 15.) And testifying that he was not the man that Some men counted him to be;
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He had this Testimony, That in simplicity, and godly sincerity, not with fleshly wisdom ▪ but by the grace of God he had his conversation in the world ▪ and more abundantly toward them in Corinth;
He had this Testimony, That in simplicity, and godly sincerity, not with fleshly Wisdom ▪ but by the grace of God he had his Conversation in the world ▪ and more abundantly towards them in Corinth;
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Which after search he found to be so: That which we spoke of the nature of Conscience makes this out;
Which After search he found to be so: That which we spoke of the nature of Conscience makes this out;
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for Conscience, when right, speaks of things as they indeed are, and holds forth the mind of God,
for Conscience, when right, speaks of things as they indeed Are, and holds forth the mind of God,
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and gives sentence according to it; when he is well pleased, to declare and pronounce pardon and peace;
and gives sentence according to it; when he is well pleased, to declare and pronounce pardon and peace;
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and when he is displeased ▪ to declare anger, and (as it were) to denunce War.
and when he is displeased ▪ to declare anger, and (as it were) to denounce War.
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Whereof we would make this Use, Even to learn not only to study to know, take up,
Whereof we would make this Use, Even to Learn not only to study to know, take up,
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and discern the work 〈 ◊ 〉 Conscience, in challenging and accusing (which for •ost part it doth, having so much ground to do so) but •so its work, in absolving, excusing, and giving a good Testimony.
and discern the work 〈 ◊ 〉 Conscience, in challenging and accusing (which for •ost part it does, having so much ground to do so) but •so its work, in absolving, excusing, and giving a good Testimony.
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2ly. Observe, That the Testimony of Conscience, or its bearing witnes for a man, after reflecting upon,2ly. Observe, That the Testimony of Conscience, or its bearing witness for a man, After reflecting upon,
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and searching of his way, is exceeding refreshful, comfortable and joyous ▪ This is our rejoycing (saith the Apostle) the testimony of our conscience;
and searching of his Way, is exceeding refreshful, comfortable and joyous ▪ This is our rejoicing (Says the Apostle) the testimony of our conscience;
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There is nothing more heartsome, refreshing and cheering to a tender walker, neither can there readily be any thing ▪ on this side heaven, more solacious and joyous to him,
There is nothing more heartsome, refreshing and cheering to a tender walker, neither can there readily be any thing ▪ on this side heaven, more solacious and joyous to him,
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then when he hath examined his Conscience, to find it testify for him; This is the great ground of Pauls joy and rejoycing;
then when he hath examined his Conscience, to find it testify for him; This is the great ground of Paul's joy and rejoicing;
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though he lived in the midst of manifold temptations, and tribulations;
though he lived in the midst of manifold temptations, and tribulations;
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and was accounted to be the most contemptible of men, Even as the filth of the world,
and was accounted to be the most contemptible of men, Even as the filth of the world,
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and the off-scouring of all things; and the offscouring of all things;
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Yet he had solid peace and joy on this ground, that when he looked back on his way, in the discharge of his Ministry, his Conscience bare him witnes, that he had been single and faithful therein;
Yet he had solid peace and joy on this ground, that when he looked back on his Way, in the discharge of his Ministry, his Conscience bore him witness, that he had been single and faithful therein;
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And as it was thus with Paul, so it hath been with many of the Lords people, who have humbly boasted,
And as it was thus with Paul, so it hath been with many of the lords people, who have humbly boasted,
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and rejoyced in this Testimony of their Conscience within, when men have spoken evil of them, reproached and reviled them without.
and rejoiced in this Testimony of their Conscience within, when men have spoken evil of them, reproached and reviled them without.
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For further clearing of this point, we would consider a little, 1. Some particular Cases, wherein this Testimony of Conscience proves in a special manner refreshing, and rejoycing.
For further clearing of this point, we would Consider a little, 1. some particular Cases, wherein this Testimony of Conscience Proves in a special manner refreshing, and rejoicing.
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2ly. We would consider the particular grounds, and attendants of this refreshing and joy;2ly. We would Consider the particular grounds, and attendants of this refreshing and joy;
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whereby we will easily see, that this Testimony of Conscience for a man, upon the search of his way, is a singularly good thing;
whereby we will Easily see, that this Testimony of Conscience for a man, upon the search of his Way, is a singularly good thing;
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for before a man search his way, he cannot solidly acquiesce in the Testimony that Conscience gives of it;
for before a man search his Way, he cannot solidly acquiesce in the Testimony that Conscience gives of it;
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nor can look on it as well grounded;
nor can look on it as well grounded;
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because he is not, nor can be sure whether there be any ground and warrand for it, or not;
Because he is not, nor can be sure whither there be any ground and warrant for it, or not;
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whereas, when he hath suitably searched for the ground and warrand, where they are, they will readily discover themselves to him.
whereas, when he hath suitably searched for the ground and warrant, where they Are, they will readily discover themselves to him.
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As to the particular Cases, wherein this Testimony proves singularly refreshing and joyous, they are these,
As to the particular Cases, wherein this Testimony Proves singularly refreshing and joyous, they Are these,
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and the like, 1. In a Case of external crosses, and troubles in the World;
and the like, 1. In a Case of external Crosses, and Troubles in the World;
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none of these much move a man, that hath this Testimony of his Conscience, it gives him sweet peace amidst them all;
none of these much move a man, that hath this Testimony of his Conscience, it gives him sweet peace amid them all;
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We see what mighty troubles Paul, was under, Chap. 11. v. 25, 26, 27. Yet he can,
We see what mighty Troubles Paul, was under, Chap. 11. v. 25, 26, 27. Yet he can,
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and doth rejoyce in the midst of them. 2. When external crosses and losses have sad aggravations attending them, such as the contempt,
and does rejoice in the midst of them. 2. When external Crosses and losses have sad aggravations attending them, such as the contempt,
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and reproach of the men of the World;
and reproach of the men of the World;
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when he is calumniously represented, as one that turns the world up side down, and who is deservedly so dealt with, Conscience its Testimony in that case gives him peace, quietness and joy;
when he is calumniously represented, as one that turns the world up side down, and who is deservedly so dealt with, Conscience its Testimony in that case gives him peace, quietness and joy;
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which is the very case wherein the Apostle here rejoyceth on this account.
which is the very case wherein the Apostle Here Rejoiceth on this account.
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A 3d. Case is, When inward challenges, and temptations accompany outward afflictions, when these are mustered up before,
A 3d. Case is, When inward challenges, and temptations accompany outward afflictions, when these Are mustered up before,
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and make an assault on the poor afflicted man, and when there are some fearful apprehensions of Gods displeasure born in upon him;
and make an assault on the poor afflicted man, and when there Are Some fearful apprehensions of God's displeasure born in upon him;
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Then, O! then Consciences Testimony gives wonderful quietnesse;
Then, OH! then Consciences Testimony gives wondered quietness;
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as we may see it doth to holy Iob, who sayeth, in this case, Chap. 27. v. 6. My heart shall not reproach me so long as I live; So Chap. 31. throughout;
as we may see it does to holy Job, who Saith, in this case, Chap. 27. v. 6. My heart shall not reproach me so long as I live; So Chap. 31. throughout;
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and sure it must be solid, and well-grounded quietnesse, rest ▪ and repose of Soul, that calms a man in this case.
and sure it must be solid, and wellgrounded quietness, rest ▪ and repose of Soul, that calms a man in this case.
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4ly. When the person draws near unto death, and when this King of Terrours formidably musters all his Forces,4ly. When the person draws near unto death, and when this King of Terrors formidably musters all his Forces,
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and when there is no escaping out of his hand, and when all comforts fail,
and when there is no escaping out of his hand, and when all comforts fail,
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and stand by as so many muts, not having one word to say, for the dying mans relief, or ease;
and stand by as so many muts, not having one word to say, for the dying men relief, or ease;
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this Testimony doth then readily come forth in its strength, toward the quieting, refreshing ▪ and rejoycing of his heart,
this Testimony does then readily come forth in its strength, towards the quieting, refreshing ▪ and rejoicing of his heart,
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and makes him boldly, and withou• 〈 ◊ 〉 fear, encounter death;
and makes him boldly, and withou• 〈 ◊ 〉 Fear, encounter death;
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as the experience of Hezekiah ▪ and many others of the Saints recorded in the Scriptures, maketh clear.
as the experience of Hezekiah ▪ and many Others of the Saints recorded in the Scriptures, makes clear.
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2ly. Consider whence this joy comes, or the grounds and attendants of the joy which this Testimony yeelds, which are Fourfold ▪ 1. It hath with it inward quietness, strength and comfort;2ly. Consider whence this joy comes, or the grounds and attendants of the joy which this Testimony yields, which Are Fourfold ▪ 1. It hath with it inward quietness, strength and Comfort;
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The well grounded approving Testimony of the Conscience, calms the heart amidst all storms of outward troubles,
The well grounded approving Testimony of the Conscience, calms the heart amid all storms of outward Troubles,
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or of inward challenges, and tentations, and puts them all to silence, it doth fortify the heart to bear out in what ever tryal;
or of inward challenges, and tentations, and puts them all to silence, it does fortify the heart to bear out in what ever trial;
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it proves not only comfortable in the holding off challenges, but hath a joy and refreshing, flowing immediately from the very Testimony it self,
it Proves not only comfortable in the holding off challenges, but hath a joy and refreshing, flowing immediately from the very Testimony it self,
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even a singularly sweet joy, that floorishes, and flows over and above these; and keeps the heart in a calm serenity;
even a singularly sweet joy, that flourishes, and flows over and above these; and keeps the heart in a Cam serenity;
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The peace of God, (sayeth the Apostle, Phil. 4. 7) shall guard your hearts and minds through Christ Iesus; The peace of God, (Saith the Apostle, Philip 4. 7) shall guard your hearts and minds through christ Iesus;
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Consciences Testimony warrantably speaking peace, is like a garison planted about the heart, keeping it as an impregnable and invincible strong Hold, or Fort;
Consciences Testimony warrantably speaking peace, is like a garrison planted about the heart, keeping it as an impregnable and invincible strong Hold, or Fort;
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So that no troubles, nor temptations from without, nor stirrings of Corruption or Challenges from within, do sooner (to say so) set out their head,
So that no Troubles, nor temptations from without, nor stirrings of Corruption or Challenges from within, do sooner (to say so) Set out their head,
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but it overmatcheth them, and preserves the heart quiet in despyt of them all.
but it overmatcheth them, and preserves the heart quiet in despyt of them all.
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2ly. This does also accompany this Testimony, as a ground of joy, even the clearing up of the persons interest in Christ,2ly. This does also accompany this Testimony, as a ground of joy, even the clearing up of the Persons Interest in christ,
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and the evidencing of their sincerity, and the truth and reality of the work of Grace in them;
and the evidencing of their sincerity, and the truth and reality of the work of Grace in them;
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Which is very strengthning and comforting; when a man hath put his way to the tryal in the court of Conscience,
Which is very strengthening and comforting; when a man hath put his Way to the trial in the court of Conscience,
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and found it to be squared according to the Rule of the Word, and hath Consciences Testimony therein for him;
and found it to be squared according to the Rule of the Word, and hath Consciences Testimony therein for him;
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It sweetly evidences to him his sincerity, and so the truth of his interest in Christ, which is attended with unspeakable joy.
It sweetly evidences to him his sincerity, and so the truth of his Interest in christ, which is attended with unspeakable joy.
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3ly. This Testimony gives boldnesse and accesse with confidence to God, to go heartsomly and familiarly to him in prayer under the multitude of temptations, crosses and reproaches;3ly. This Testimony gives boldness and access with confidence to God, to go heartsomely and familiarly to him in prayer under the multitude of temptations, Crosses and Reproaches;
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and is not this ground of great refreshing, and joy? When a man may go to God,
and is not this ground of great refreshing, and joy? When a man may go to God,
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and pour out his very heart in his bosome, may not only tell him what he needs,
and pour out his very heart in his bosom, may not only tell him what he needs,
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but also expect a gracious hearing, and return from him, in whatsoever is needful;
but also expect a gracious hearing, and return from him, in whatsoever is needful;
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If our hearts (sayes Iohn 1 Epistle Chap. 2. v. 22.) condemn us not, we have confidence towards God, If our hearts (Says John 1 Epistle Chap. 2. v. 22.) condemn us not, we have confidence towards God,
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and whatsoever we ask ▪ we receive of him, because we keep his commandments, and do these things that are pleasant in his sight; and whatsoever we ask ▪ we receive of him, Because we keep his Commandments, and do these things that Are pleasant in his sighed;
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Though the man be empty-handed for the time, and hath not in himself, whereupon he can be for the honour of God, either by suffering or doing, he may with humble boldnesse, present his suit to God,
Though the man be empty-handed for the time, and hath not in himself, whereupon he can be for the honour of God, either by suffering or doing, he may with humble boldness, present his suit to God,
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and expect from him whatsoever is good, and needful for the man himself, and what ever may be for his own honour in him, and by him.
and expect from him whatsoever is good, and needful for the man himself, and what ever may be for his own honour in him, and by him.
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4ly. This Testimony of a good Conscience hath attending it, a clearing, & up-making, fresh and lively hope of eternal Life;4ly. This Testimony of a good Conscience hath attending it, a clearing, & upmaking, fresh and lively hope of Eternal Life;
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and of a comfortable, glorious, and satisfying out-gate, from all the difficulties, temptations, and troubles that he is in at present,
and of a comfortable, glorious, and satisfying outgate, from all the difficulties, temptations, and Troubles that he is in At present,
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or may be in for the future;
or may be in for the future;
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it will make him, according to his measure say, as Paul doth, 2 Tim. 4. 7, 8. I have fought a good fight I have finished my course, I have kept the faith,
it will make him, according to his measure say, as Paul does, 2 Tim. 4. 7, 8. I have fought a good fight I have finished my course, I have kept the faith,
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Hence forth is laid up for me a crown of righteousness, &c. And by thus clearing up the Christians hope of eternal life;Hence forth is laid up for me a crown of righteousness, etc. And by thus clearing up the Christians hope of Eternal life;
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an entrance is ministred unto him abundantly, into the everlasting kingdom of our Lord and Saviour Iesus Christ: an Entrance is ministered unto him abundantly, into the everlasting Kingdom of our Lord and Saviour Iesus christ:
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as Peter hath it, 2. Ep. ch, 1. v. 11. And must it not be exceedingly,
as Peter hath it, 2. Epistle changed, 1. v. 11. And must it not be exceedingly,
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and even unspeakably refreshing and joyful to the Christian, to have all these trysting together in his Case,
and even unspeakably refreshing and joyful to the Christian, to have all these trysting together in his Case,
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even while he is here sojourning in the earth? doubtlesse it must. The First Use of this Doctrine serves for exhorting, and beseeching you all to study,
even while he is Here sojourning in the earth? doubtless it must. The First Use of this Doctrine serves for exhorting, and beseeching you all to study,
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and be in love with a good Conscience; its unknown, what solid sweet peace and joy ye may have by it;
and be in love with a good Conscience; its unknown, what solid sweet peace and joy you may have by it;
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O! Endeavour through Grace, to be so tender, straight, and upright in your aim to have a good Conscience in all things, that when ye reflect on your way, ye may have its good Testimony;
OH! Endeavour through Grace, to be so tender, straight, and upright in your aim to have a good Conscience in all things, that when you reflect on your Way, you may have its good Testimony;
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There will most certainly be more peace found in this, then in the greatest abundance of all earthly comforts,
There will most Certainly be more peace found in this, then in the greatest abundance of all earthly comforts,
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though combined together at their very best; Can any of these calm a mans mind in a storm of challenges for sin,
though combined together At their very best; Can any of these Cam a men mind in a storm of challenges for since,
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and of the terrours of death? Do they not often rather leave men in greater anxiety,
and of the terrors of death? Do they not often rather leave men in greater anxiety,
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and perplexity, then if they had never injoyed them? Yea, often in the very mean time of these injoyments,
and perplexity, then if they had never enjoyed them? Yea, often in the very mean time of these enjoyments,
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and in the midst of the carnal joy and laughter that results from them, the heart is sad, through the want of the Testimony of a good Conscience.
and in the midst of the carnal joy and laughter that results from them, the heart is sad, through the want of the Testimony of a good Conscience.
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Therefore we exhort you, in the Name of the Lord, as ye would have a pleasant and cheerful life,
Therefore we exhort you, in the Name of the Lord, as you would have a pleasant and cheerful life,
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and a comfortable and joyful death, labour to have a good Conscience in all things, that when ye reflect on it, it may testify for,
and a comfortable and joyful death, labour to have a good Conscience in all things, that when you reflect on it, it may testify for,
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and speak good of, and to you;
and speak good of, and to you;
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This (as Solomon sayes) Is a continual feast in Life, and a soveraign cordial against the terrour of Death. The 2d. Use serves.
This (as Solomon Says) Is a continual feast in Life, and a sovereign cordial against the terror of Death. The 2d. Use serves.
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To let us see the rise, reason and cause of the great anxiety, perplexity and vexation, that is among most men,
To let us see the rise, reason and cause of the great anxiety, perplexity and vexation, that is among most men,
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so that they toil night and day, and have no satisfaction;
so that they toil night and day, and have no satisfaction;
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its even this, that they do not seek after the peace and joy that are founded upon,
its even this, that they do not seek After the peace and joy that Are founded upon,
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and result from the Testimony of a good Conscience;
and result from the Testimony of a good Conscience;
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no wonder that such persons live, and die utter strangers to all solid peace and joy, which only grow on this Root:
no wonder that such Persons live, and die utter Strangers to all solid peace and joy, which only grow on this Root:
dx n1 cst d n2 vvi, cc vvi j n2 p-acp d j n1 cc n1, r-crq av-j vvb p-acp d n1:
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This is a main cause also of the little peace, and great heartlesnesse, that is among even Believers themselves, that either they are not so seriously endeavouring to have the Testimony of a good Conscience,
This is a main cause also of the little peace, and great heartlesnesse, that is among even Believers themselves, that either they Are not so seriously endeavouring to have the Testimony of a good Conscience,
d vbz dt j n1 av pp-f dt j n1, cc j n1, cst vbz p-acp j n2 px32, cst d pns32 vbr xx av av-j vvg pc-acp vhi dt n1 pp-f dt j n1,
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or they are not so careful to draw their rejoyceing from it, but are untender in their walk,
or they Are not so careful to draw their rejoicing from it, but Are untender in their walk,
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or are as so many Bees fleeing from this flower to the other of worldly injoyments, seeking to suck some sweetnesse,
or Are as so many Bees fleeing from this flower to the other of worldly enjoyments, seeking to suck Some sweetness,
cc vbr a-acp av d n2 vvg p-acp d n1 p-acp dt n-jn pp-f j n2, vvg pc-acp vvi d n1,
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and satisfaction from them, and doe not, as it becomes them, reflect on Conscience; that they may have a Testimony of sincerity from it;
and satisfaction from them, and do not, as it becomes them, reflect on Conscience; that they may have a Testimony of sincerity from it;
cc n1 p-acp pno32, cc vdb xx, c-acp pn31 vvz pno32, vvb p-acp n1; cst pns32 vmb vhi dt n1 pp-f n1 p-acp pn31;
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and that on that ground, they may be quiet, cheerful, and joyful.
and that on that ground, they may be quiet, cheerful, and joyful.
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The 3d. Use Serves, To discover to us, what mighty prejudice flows from, and follows upon the neglect of a tender walk, which layes the ground of this Testimony,
The 3d. Use Serves, To discover to us, what mighty prejudice flows from, and follows upon the neglect of a tender walk, which lays the ground of this Testimony,
dt n1 n1 vvz, pc-acp vvi p-acp pno12, r-crq j n1 vvz p-acp, cc vvz p-acp dt n1 pp-f dt j n1, r-crq vvz dt n1 pp-f d n1,
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and on the neglect of self-examination, a main piece of a tender walk, which helpeth to draw forth this Testimony;
and on the neglect of Self-examination, a main piece of a tender walk, which Helpeth to draw forth this Testimony;
cc p-acp dt n1 pp-f n1, dt j n1 pp-f dt j n1, r-crq vvz pc-acp vvi av d n1;
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and therefore, as ye would have this Testimony, and the refreshing peace, and joy that flow from it in Life and Death,
and Therefore, as you would have this Testimony, and the refreshing peace, and joy that flow from it in Life and Death,
cc av, c-acp pn22 vmd vhi d n1, cc dt j-vvg n1, cc n1 cst vvb p-acp pn31 p-acp n1 cc n1,
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and as ye would have a heart holily triumphing over all crosses and difficulties, afflictions and tribulations, design and indeavour more through grace, to have a tender walk, that ye may lay a ground for this Testimony;
and as you would have a heart holily triumphing over all Crosses and difficulties, afflictions and tribulations, Design and endeavour more through grace, to have a tender walk, that you may lay a ground for this Testimony;
cc c-acp pn22 vmd vhi dt n1 av-j vvg p-acp d n2 cc n2, n2 cc n2, n1 cc vvi av-dc p-acp n1, pc-acp vhi dt j n1, cst pn22 vmb vvi dt n1 p-acp d n1;
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and study to be more frequent in Self-examination, that thereby ye may extract, and draw it forth clearly,
and study to be more frequent in Self-examination, that thereby you may extract, and draw it forth clearly,
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and convincingly for your peace, comfort and joy:
and convincingly for your peace, Comfort and joy:
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Could many of you be but once prevailed with, to prove, and make tryal, what a comfortable thing it is, to have Conscience by this Testimony smiling on you, ye would be more in love with it,
Could many of you be but once prevailed with, to prove, and make trial, what a comfortable thing it is, to have Conscience by this Testimony smiling on you, you would be more in love with it,
vmd d pp-f pn22 vbi cc-acp a-acp vvn p-acp, pc-acp vvi, cc vvi n1, r-crq dt j n1 pn31 vbz, pc-acp vhi n1 p-acp d n1 vvg p-acp pn22, pn22 vmd vbi av-dc p-acp n1 p-acp pn31,
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and with the serious exercise of godlinesse, and particularly with Self-examination, that make way for it, However, we are perswaded that ere long, the day will come, wherin many of youshall be made to know the truth of all this in your sad experience,
and with the serious exercise of godliness, and particularly with Self-examination, that make Way for it, However, we Are persuaded that ere long, the day will come, wherein many of youshall be made to know the truth of all this in your sad experience,
cc p-acp dt j n1 pp-f n1, cc av-j p-acp n1, cst vvb n1 p-acp pn31, c-acp, pns12 vbr vvn cst c-acp av-j, dt n1 vmb vvi, c-crq d pp-f j vbi vvn pc-acp vvi dt n1 pp-f d d p-acp po22 j n1,
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when death shall stair you grimly in the face, and when ye shall neither be able to send nor to flee;
when death shall stair you grimly in the face, and when you shall neither be able to send nor to flee;
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O! of what excellent worth will the Testimony of a good Conscience then be found to be, hearing witnes to men, concerning their honesty, sincerity, uprightnesse,
OH! of what excellent worth will the Testimony of a good Conscience then be found to be, hearing witness to men, Concerning their honesty, sincerity, uprightness,
uh a-acp r-crq j n1 vmb dt n1 pp-f dt j n1 av vbi vvn pc-acp vbi, vvg n1 p-acp n2, vvg po32 n1, n1, n1,
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and the tenderness of their walk;
and the tenderness of their walk;
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many of you will find it, though ye believe it not now, when ye shall be eternally deprived of such a Testimony;
many of you will find it, though you believe it not now, when you shall be eternally deprived of such a Testimony;
d pp-f pn22 vmb vvi pn31, cs pn22 vvb pn31 xx av, c-crq pn22 vmb vbi av-j vvn pp-f d dt n1;
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ye shall then be made to know to your everlasting cost, that the rejoycing of heart flowing from this Testimony of a good Conscience, is infinitely preferable to all the worldly injoyments,
you shall then be made to know to your everlasting cost, that the rejoicing of heart flowing from this Testimony of a good Conscience, is infinitely preferable to all the worldly enjoyments,
pn22 vmb av vbi vvn pc-acp vvi p-acp po22 j n1, cst dt vvg pp-f n1 vvg p-acp d n1 pp-f dt j n1, vbz av-j j p-acp d dt j n2,
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and delights of the sons of men:
and delights of the Sons of men:
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I would beseech such of you, as think your selves to be wise in this world, to study to be wise in this great point of wisdom;
I would beseech such of you, as think your selves to be wise in this world, to study to be wise in this great point of Wisdom;
pns11 vmd vvi d pp-f pn22, c-acp vvb po22 n2 pc-acp vbi j p-acp d n1, pc-acp vvi pc-acp vbi j p-acp d j n1 pp-f n1;
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If ye want this Testimony, when it comes to the last reckoning, ye will be for ever undone,
If you want this Testimony, when it comes to the last reckoning, you will be for ever undone,
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and will never through all eternity once smile for joy, but weep and gnash your teeth,
and will never through all eternity once smile for joy, but weep and gnash your teeth,
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for the gnawing pain, that the never dying worm of an evil Conscience shall cause to you.
for the gnawing pain, that the never dying worm of an evil Conscience shall cause to you.
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3ly. Observe, That a man that would be throughly acquainted with his way, and clear in the Testimony of his Conscience concerning it, would be particular in the examination thereof;3ly. Observe, That a man that would be thoroughly acquainted with his Way, and clear in the Testimony of his Conscience Concerning it, would be particular in the examination thereof;
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or thus, he would not content himself with a general confused tryal of it, altogether at once,
or thus, he would not content himself with a general confused trial of it, altogether At once,
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and in the bulk, but he would try it by parts, and parcels; Thus it was with the Apostle here;
and in the bulk, but he would try it by parts, and parcels; Thus it was with the Apostle Here;
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when he sayes that he had the testimony of his conscience, that his conversation was not with fleshly wisdom,
when he Says that he had the testimony of his conscience, that his Conversation was not with fleshly Wisdom,
c-crq pns31 vvz cst pns31 vhd dt n1 pp-f po31 n1, cst po31 n1 vbds xx p-acp j n1,
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but by the grace of God, in the world, he subjoyns, and more abundantly to youwards; but by the grace of God, in the world, he subjoins, and more abundantly to youwards;
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And so descends to the particular, that was in controversie betwixt him, and these big talking Doctors, that made it their great businesse in the Church of Corinth, to derogat from the just repute of his Person,
And so descends to the particular, that was in controversy betwixt him, and these big talking Doctors, that made it their great business in the Church of Corinth, to derogate from the just repute of his Person,
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and Ministry, and tells them, that he had the Testimony of his Conscience concerning his upright and faithful carriage, in preaching the Gospel to them in particular:
and Ministry, and tells them, that he had the Testimony of his Conscience Concerning his upright and faithful carriage, in preaching the Gospel to them in particular:
cc n1, cc vvz pno32, cst pns31 vhd dt n1 pp-f po31 n1 vvg po31 j cc j n1, p-acp vvg dt n1 p-acp pno32 p-acp j:
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When I say, that persons would try their way by parts, or pieces, I mean, that they would try their particular actions,
When I say, that Persons would try their Way by parts, or Pieces, I mean, that they would try their particular actions,
c-crq pns11 vvb, cst n2 vmd vvi po32 n1 p-acp n2, cc n2, pns11 vvb, cst pns32 vmd vvi po32 j n2,
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and behaviour in such and such places, at such and such particular times of their Life;
and behaviour in such and such places, At such and such particular times of their Life;
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because by this means, they come to a more distinct knowledge of their carriage and way;
Because by this means, they come to a more distinct knowledge of their carriage and Way;
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and it is impossible other wayes, when men take up their way together by the lump (as it were) that they can win to distinctnes;
and it is impossible other ways, when men take up their Way together by the lump (as it were) that they can win to distinctnes;
cc pn31 vbz j j-jn n2, c-crq n2 vvb a-acp po32 n1 av p-acp dt n1 (c-acp pn31 vbdr) cst pns32 vmb vvi p-acp n1;
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which they must needs be at, in some measure, ere they have a well grounded testimony of their Conscience, from solid and 〈 ◊ 〉 grounds:
which they must needs be At, in Some measure, ere they have a well grounded testimony of their Conscience, from solid and 〈 ◊ 〉 grounds:
r-crq pns32 vmb av vbi p-acp, p-acp d n1, c-acp pns32 vhb dt av vvn n1 pp-f po32 n1, p-acp j cc 〈 sy 〉 n2:
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Again there are some things, wherein a man cannot have a good Testimony from his Conscience ▪ 〈 ◊ 〉 when he reflects under strong Temptations, on the 〈 ◊ 〉 wise,
Again there Are Some things, wherein a man cannot have a good Testimony from his Conscience ▪ 〈 ◊ 〉 when he reflects under strong Temptations, on the 〈 ◊ 〉 wise,
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and soveraign providence of God, as if he •ed not the world, and his people therein aright,
and sovereign providence of God, as if he •ed not the world, and his people therein aright,
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as Abihu chargeth Iob some way to have done, when he say• to him, Chap. 33. v. 12. Behold in this thou 〈 ◊ 〉 not just ▪ though Iob will not take with it, that he is a 〈 ◊ 〉;
as Abihu charges Job Some Way to have done, when he say• to him, Chap. 33. v. 12. Behold in this thou 〈 ◊ 〉 not just ▪ though Job will not take with it, that he is a 〈 ◊ 〉;
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yet he is silent, as to this part of the charge, being, its like, convinced of the truth of it:
yet he is silent, as to this part of the charge, being, its like, convinced of the truth of it:
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As also a man may have many things very blame-worthy in his life, and yet may be in one or moe particulars, wherewith he is charged, clear and innocent;
As also a man may have many things very blameworthy in his life, and yet may be in one or more particulars, wherewith he is charged, clear and innocent;
c-acp av dt n1 vmb vhi d n2 av j p-acp po31 n1, cc av vmb vbi p-acp crd cc dc n2-j, c-crq pns31 vbz vvn, j cc j-jn;
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as it was with David, who sayes, Psal. 7. 3. If I have done this, &c. He had many blemishes,
as it was with David, who Says, Psalm 7. 3. If I have done this, etc. He had many blemishes,
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yet in this particular, he had the Testimony of his Conscience for him:
yet in this particular, he had the Testimony of his Conscience for him:
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Therefore men would try their way by pieces and parts, that they may disallow of these things wherein they cannot have a good Testimony from their Conscience,
Therefore men would try their Way by Pieces and parts, that they may disallow of these things wherein they cannot have a good Testimony from their Conscience,
av n2 vmd vvi po32 n1 p-acp n2 cc n2, cst pns32 vmb vvi pp-f d n2 c-crq pns32 vmbx vhi dt j n1 p-acp po32 n1,
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and may accept of its Testimony, in that wherein they are right;
and may accept of its Testimony, in that wherein they Are right;
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that they may reject a challenge, when there is no ground for it, and entertain it where there is ground:
that they may reject a challenge, when there is no ground for it, and entertain it where there is ground:
cst pns32 vmb vvi dt n1, c-crq pc-acp vbz dx n1 p-acp pn31, cc vvi pn31 c-crq pc-acp vbz n1:
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a confused general way of Self-examination hath Two bad effects, 1. It keeps persons indistinct in the knowledge of their condition, wherein they have a confused fight of somewhat right,
a confused general Way of Self-examination hath Two bad effects, 1. It keeps Persons indistinct in the knowledge of their condition, wherein they have a confused fight of somewhat right,
dt j-vvn n1 n1 pp-f n1 vhz crd j n2, crd pn31 vvz n2 j p-acp dt n1 pp-f po32 n1, c-crq pns32 vhb dt j-vvn n1 pp-f av j-jn,
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and of somewhat wrong, but know not what it i• in particular, because they rest,
and of somewhat wrong, but know not what it i• in particular, Because they rest,
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and sit down upon that general confused look of their case and way, and come not to condescend on particulars.
and fit down upon that general confused look of their case and Way, and come not to condescend on particulars.
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2ly. Persons readily, either absolve themselves, as to the more general tract of their life;2ly. Persons readily, either absolve themselves, as to the more general tract of their life;
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because they see some things honest like therin, which keeps them from taking with just• challenges;
Because they see Some things honest like therein, which keeps them from taking with just• challenges;
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or else they condemn the whole of their life, because they see somethings wrong in it, which keep• them from comforting themselves in the Testimony of their Conscience, as to what is right;
or Else they condemn the Whole of their life, Because they see somethings wrong in it, which keep• them from comforting themselves in the Testimony of their Conscience, as to what is right;
cc av pns32 vvb dt j-jn pp-f po32 n1, c-acp pns32 vvb n2 vvi p-acp pn31, r-crq n1 pno32 p-acp vvg px32 p-acp dt n1 pp-f po32 n1, c-acp p-acp r-crq vbz j-jn;
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therefore we would be particular in trying our way (as I said) by parts, that every thing may have its own place and weight with u•.
Therefore we would be particular in trying our Way (as I said) by parts, that every thing may have its own place and weight with u•.
av pns12 vmd vbi j p-acp vvg po12 n1 (c-acp pns11 vvd) p-acp n2, cst d n1 vmb vhi po31 d n1 cc n1 p-acp n1.
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4ly. Considering these words as spoken by Paul, who takes much pains to prove and clear his condition,4ly. Considering these words as spoken by Paul, who Takes much pains to prove and clear his condition,
av-j. vvg d n2 c-acp vvn p-acp np1, r-crq vvz d n2 pc-acp vvi cc vvi po31 n1,
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and speaks of this Testimony, as of a great matter he had attained to, Observe, That it is not easie,
and speaks of this Testimony, as of a great matter he had attained to, Observe, That it is not easy,
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but very difficult, even for a man that hath taken pains in searching himself, to obtain the Testimony of his Conscience for him in a particular;
but very difficult, even for a man that hath taken pains in searching himself, to obtain the Testimony of his Conscience for him in a particular;
cc-acp av j, av p-acp dt n1 cst vhz vvn n2 p-acp vvg px31, pc-acp vvi dt n1 pp-f po31 n1 p-acp pno31 p-acp dt j;
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Its not so smal a matter, nor so easie a businesse as many suppose it to be;
Its not so small a matter, nor so easy a business as many suppose it to be;
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its not only a great and difficult businesse to follow the search rightly;
its not only a great and difficult business to follow the search rightly;
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but it is so likewayes to find things right, and to win at the Testimony of Conscience,
but it is so likeways to find things right, and to win At the Testimony of Conscience,
cc-acp pn31 vbz av av pc-acp vvi n2 av-jn, cc pc-acp vvi p-acp dt n1 pp-f n1,
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as to this, and that, and the other particular:
as to this, and that, and the other particular:
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If it were not a great and difficult busines, Paul would not lay such weight on it, as he doth.
If it were not a great and difficult business, Paul would not lay such weight on it, as he does.
cs pn31 vbdr xx dt j cc j n1, np1 vmd xx vvi d n1 p-acp pn31, c-acp pns31 vdz.
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Now when I say its a great and difficult busines, I mean, •. That it is a rare thing, and such as every one doth not attain to;
Now when I say its a great and difficult business, I mean, •. That it is a rare thing, and such as every one does not attain to;
av c-crq pns11 vvb pn31|vbz dt j cc j n1, pns11 vvb, •. cst pn31 vbz dt j n1, cc d c-acp d pi vdz xx vvi p-acp;
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nay every Believer hath it not, as to every part and piece of his carriage.
nay every Believer hath it not, as to every part and piece of his carriage.
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2ly. That it calls for much tenderness and sincerity, in the whole of a mans practice, to reach it;2ly. That it calls for much tenderness and sincerity, in the Whole of a men practice, to reach it;
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It will not be a coarse, and ordinary walk and frame of heart, that will give a man ground for this refreshing Testimony of his Conscience,
It will not be a coarse, and ordinary walk and frame of heart, that will give a man ground for this refreshing Testimony of his Conscience,
pn31 vmb xx vbi dt j, cc j n1 cc n1 pp-f n1, cst vmb vvi dt n1 n1 p-acp d j-vvg n1 pp-f po31 n1,
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but it requires much seriousness and sincerity in the exercise of godlinesse, as is clear here ▪ 3ly. That beside much seriousnesse and sincerity, in the universal exercise of godliness,
but it requires much seriousness and sincerity in the exercise of godliness, as is clear Here ▪ 3ly. That beside much seriousness and sincerity, in the universal exercise of godliness,
cc-acp pn31 vvz d n1 cc n1 p-acp dt n1 pp-f n1, c-acp vbz j av ▪ av-j. cst p-acp d n1 cc n1, p-acp dt j n1 pp-f n1,
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and much circumspection in the mans personal walk and conversation, much diligence is called for, in searching to find out,
and much circumspection in the men personal walk and Conversation, much diligence is called for, in searching to find out,
cc d n1 p-acp dt ng1 j n1 cc n1, d n1 vbz vvn p-acp, p-acp vvg pc-acp vvi av,
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and to come by this Testimony of his Conscience;
and to come by this Testimony of his Conscience;
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for a man may have matter, and ground for Conscience its Testimony, and yet through the neglect of suitable, serious and narrow Selfexamination, he may be at a great loss,
for a man may have matter, and ground for Conscience its Testimony, and yet through the neglect of suitable, serious and narrow Self-examination, he may be At a great loss,
p-acp dt n1 vmb vhi n1, cc n1 p-acp n1 po31 n1, cc av p-acp dt n1 pp-f j, j cc j n1, pns31 vmb vbi p-acp dt j n1,
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as to its joyful Testimony for him; even as one may be guilty of many sins, and yet be but very little,
as to its joyful Testimony for him; even as one may be guilty of many Sins, and yet be but very little,
c-acp p-acp po31 j n1 p-acp pno31; av c-acp pi vmb vbi j pp-f d n2, cc av vbi p-acp av j,
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or not at all challenged for them, through the neglect of Self-examination.
or not At all challenged for them, through the neglect of Self-examination.
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4ly. That it requires much singleness in trying of Consciences Testimony, whether it be well grounded or not;4ly. That it requires much singleness in trying of Consciences Testimony, whither it be well grounded or not;
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for a man that hath his peace and joy to build on this Testimony, must not take every shew and appearance of such a Testimony,
for a man that hath his peace and joy to built on this Testimony, must not take every show and appearance of such a Testimony,
p-acp dt n1 cst vhz po31 n1 cc n1 pc-acp vvi p-acp d n1, vmb xx vvi d n1 cc n1 pp-f d dt n1,
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for the ground of his peace and joy, but Conscience would be put to speak distinctly,
for the ground of his peace and joy, but Conscience would be put to speak distinctly,
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and on good ground for it, that ▪ in this, and that, and the other thing, there was some sincerity;
and on good ground for it, that ▪ in this, and that, and the other thing, there was Some sincerity;
cc p-acp j n1 p-acp pn31, cst ▪ p-acp d, cc cst, cc dt j-jn n1, pc-acp vbds d n1;
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and this must be put to the proof, and exactly tryed by the word, whether it be so or not;
and this must be put to the proof, and exactly tried by the word, whither it be so or not;
cc d vmb vbi vvn p-acp dt n1, cc av-j vvn p-acp dt n1, cs pn31 vbb av cc xx;
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As we see here the Apostle did, he tryeth his way and conversation, and finds it to have been 〈 ◊ 〉 simplicity and godly sincerity, &c. From which premises (to speak so) he draws the refreshing conclusion of his joy and rejoycing:
As we see Here the Apostle did, he trieth his Way and Conversation, and finds it to have been 〈 ◊ 〉 simplicity and godly sincerity, etc. From which premises (to speak so) he draws the refreshing conclusion of his joy and rejoicing:
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Now if we look to all these, or to any one of them, whether to the rarity of it amongst most men,
Now if we look to all these, or to any one of them, whither to the rarity of it among most men,
av cs pns12 vvb p-acp d d, cc p-acp d crd pp-f pno32, cs p-acp dt n1 pp-f pn31 p-acp ds n2,
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yea even amongst Believers, in some respect;
yea even among Believers, in Some respect;
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or to the exactnesse and tendernesse of walk that is requisit to be the ground of it;
or to the exactness and tenderness of walk that is requisite to be the ground of it;
cc p-acp dt n1 cc n1 pp-f n1 cst vbz j pc-acp vbi dt n1 pp-f pn31;
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or to the great difficulty that a man will find in coming at a through search of his way;
or to the great difficulty that a man will find in coming At a through search of his Way;
cc p-acp dt j n1 cst dt n1 vmb vvi p-acp vvg p-acp dt a-acp n1 pp-f po31 n1;
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or to the diligence and single• that is called for in the tryal of Conscience its Testimony, we will find it to be a most clear and certain truth, that it is not an ordinary,
or to the diligence and single• that is called for in the trial of Conscience its Testimony, we will find it to be a most clear and certain truth, that it is not an ordinary,
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nor easie business, but very difficult, to obtain the well grounded, good and joyful testimony of Conscience,
nor easy business, but very difficult, to obtain the well grounded, good and joyful testimony of Conscience,
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as to our more general and particular conversation.
as to our more general and particular Conversation.
c-acp p-acp po12 av-dc n1 cc j n1.
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If it be so (which is the •se of the Doctrine) Is it not a wonder from whence the peace that many pretend to, comes? Is it not a wonder, that the most part of men and women can so easily affirm the Testimony of their Conscience to be for them,
If it be so (which is the •se of the Doctrine) Is it not a wonder from whence the peace that many pretend to, comes? Is it not a wonder, that the most part of men and women can so Easily affirm the Testimony of their Conscience to be for them,
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when there is neither exactness of life, not tenderness of walk, nor diligence in Self-searching,
when there is neither exactness of life, not tenderness of walk, nor diligence in Self-searching,
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nor holy jealousie, nor impartial and single trying whether it be well grounded or not? And yet they will at the very first confidently pretend to Conscience its Testimony:
nor holy jealousy, nor impartial and single trying whither it be well grounded or not? And yet they will At the very First confidently pretend to Conscience its Testimony:
ccx j n1, ccx j cc j vvg c-crq pn31 vbb av vvn cc xx? cc av pns32 vmb p-acp dt av ord av-j vvi p-acp n1 po31 n1:
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If many of you were put to it, can you give such evidences or grounds for its Testimony,
If many of you were put to it, can you give such evidences or grounds for its Testimony,
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as Paul does here? If not, how comes it to pass, that ye are so ready confidently to lay claim to it? And yet, ala•e!
as Paul does Here? If not, how comes it to pass, that you Are so ready confidently to lay claim to it? And yet, ala•e!
c-acp np1 vdz av? cs xx, q-crq vvz pn31 pc-acp vvi, cst pn22 vbr av j av-j pc-acp vvi n1 p-acp pn31? cc av, n1!
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there is nothing more ordinary, in the generality of these that are most carnal and secure,
there is nothing more ordinary, in the generality of these that Are most carnal and secure,
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then boldly to assert that they have a good Conscience, and an honest heart.
then boldly to assert that they have a good Conscience, and an honest heart.
cs av-j p-acp vvb cst pns32 vhb dt j n1, cc dt j n1.
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Is not this very strange, wonderful, and even 〈 ◊ 〉, that under the clear Sun-shine of Gospel light, Satan should get so great advantage,
Is not this very strange, wondered, and even 〈 ◊ 〉, that under the clear Sunshine of Gospel Light, Satan should get so great advantage,
vbz xx d av j, j, cc av 〈 sy 〉, cst p-acp dt j n1 pp-f n1 n1, np1 vmd vvi av j n1,
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as thus 〈 ◊ 〉 harden the hearts, and blind the Consciences of so many poor wretched creatures,
as thus 〈 ◊ 〉 harden the hearts, and blind the Consciences of so many poor wretched creatures,
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and at this rate to de•ude and 〈 ◊ 〉 them, as to prevail with them confidently to assert and maintain, that which they call their honesty, which yet is nothing else but rotten-hearted 〈 ◊ 〉,
and At this rate to de•ude and 〈 ◊ 〉 them, as to prevail with them confidently to assert and maintain, that which they call their honesty, which yet is nothing Else but rotten-hearted 〈 ◊ 〉,
cc p-acp d n1 pc-acp vvi cc 〈 sy 〉 pno32, c-acp pc-acp vvi p-acp pno32 av-j p-acp vvb cc vvi, cst r-crq pns32 vvb po32 n1, r-crq av vbz pix av cc-acp j 〈 sy 〉,
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and to 〈 ◊ 〉 their peace of Conscience, which is nothing but a Soul-murthe•ng, and damning 〈 ◊ 〉 ▪
and to 〈 ◊ 〉 their peace of Conscience, which is nothing but a Soul-murthe•ng, and damning 〈 ◊ 〉 ▪
cc pc-acp 〈 sy 〉 po32 n1 pp-f n1, r-crq vbz pix p-acp dt j, cc vvg 〈 sy 〉 ▪
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For further clearing of the Doctrine, and inlarging of its •se, and for helping you to judge aright of Conscience its Testimony, in your searching after it;
For further clearing of the Doctrine, and enlarging of its •se, and for helping you to judge aright of Conscience its Testimony, in your searching After it;
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We shall propose some Questions, from the requisit qualifications of a well grounded, and refreshing Testimony of a mans 〈 ◊ 〉 for him;
We shall propose Some Questions, from the requisite qualifications of a well grounded, and refreshing Testimony of a men 〈 ◊ 〉 for him;
pns12 vmb vvi d n2, p-acp dt j n2 pp-f dt av vvn, cc j-vvg n1 pp-f dt ng1 〈 sy 〉 c-acp pno31;
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which must all be answered in some measure affirmatively, and these Answers solidly, and well proved,
which must all be answered in Some measure affirmatively, and these Answers solidly, and well proved,
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and made ou•, before you can quietly and confidently rest on Consciences Testimony, as to any part or piece of your way;
and made ou•, before you can quietly and confidently rest on Consciences Testimony, as to any part or piece of your Way;
cc vvd n1, c-acp pn22 vmb av-jn cc av-j vvi p-acp n2 n1, c-acp p-acp d n1 cc n1 pp-f po22 n1;
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whether it be in reference to the Sanctification of the Sabbath, to conferring on a spiritual subject, to prayer, to praise, to reading, to hearing, to eating, to drinking, to buying, to selling, to building, to planting, &c. But we shall here restrict the inquiry mostly at least, to Religious things,
whither it be in Referente to the Sanctification of the Sabbath, to conferring on a spiritual Subject, to prayer, to praise, to reading, to hearing, to eating, to drinking, to buying, to selling, to building, to planting, etc. But we shall Here restrict the inquiry mostly At least, to Religious things,
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or actions that are Religious in their own nature. First, then, Conscience must be satisfied in this;
or actions that Are Religious in their own nature. First, then, Conscience must be satisfied in this;
cc n2 cst vbr j p-acp po32 d n1. ord, av, n1 vmb vbi vvn p-acp d;
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Whether that which ye have done, be on the matter approven of God, or not;
Whither that which you have done, be on the matter approven of God, or not;
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It is certainly true, ye will say, that prayer in it self is approven, and so it is;
It is Certainly true, you will say, that prayer in it self is approven, and so it is;
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but was such and such an expression that ye uttered, and such a word that ye spoke,
but was such and such an expression that you uttered, and such a word that you spoke,
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and the arguments that ye made use of in prayer, right before God? If the matter be not right, Conscience cannot speak for you;
and the Arguments that you made use of in prayer, right before God? If the matter be not right, Conscience cannot speak for you;
cc dt n2 cst pn22 vvd n1 pp-f p-acp n1, j-jn p-acp np1? cs dt n1 vbb xx j-jn, n1 vmbx vvi p-acp pn22;
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Though a man should be as warry and circumspect as may be ▪ in cheating, circumven •ing,
Though a man should be as warry and circumspect as may be ▪ in cheating, circumven •ing,
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and deceiving of his neighbour, its impossible for Conscience to give him a good Testimony anent it, or any other such action;
and deceiving of his neighbour, its impossible for Conscience to give him a good Testimony anent it, or any other such actium;
cc vvg pp-f po31 n1, pn31|vbz j p-acp n1 pc-acp vvi pno31 dt j n1 p-acp pn31, cc d j-jn d n1;
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because its on the matter sinful;
Because its on the matter sinful;
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ye must once then be sure and clear in this, that what ye speak, or do in prayer,
you must once then be sure and clear in this, that what you speak, or do in prayer,
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or any other thing is, as to its matter, according to the will of God.
or any other thing is, as to its matter, according to the will of God.
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2ly. Conscience must be satisfied in this, not only whether the thing be lawful in it self;2ly. Conscience must be satisfied in this, not only whither the thing be lawful in it self;
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but also whether it be a thing lawful to you, at such a time, and that to which ye are particularly called;
but also whither it be a thing lawful to you, At such a time, and that to which you Are particularly called;
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For many things are lawful, which are not expedient; For many things Are lawful, which Are not expedient;
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And many things may be expedient at one time, which will not be expedient at another;
And many things may be expedient At one time, which will not be expedient At Another;
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take it in the instance of prayer, wherein Conscience will not approve us, though we be right in it on the matter,
take it in the instance of prayer, wherein Conscience will not approve us, though we be right in it on the matter,
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if it be not rightly timed, or if we be not then called to it;
if it be not rightly timed, or if we be not then called to it;
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This is to be taken heed to, especially in things that are on the matter indifferent,
This is to be taken heed to, especially in things that Are on the matter indifferent,
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and in the timing of such commanded duties;
and in the timing of such commanded duties;
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to which God hath not set and fixed a particular precise time, but left them to Christian prudence to be gone about, by persons at these times, which are most seasonable,
to which God hath not Set and fixed a particular precise time, but left them to Christian prudence to be gone about, by Persons At these times, which Are most seasonable,
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and as they are called to them.
and as they Are called to them.
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3ly. When ye are thus clear, as to the matter, season and time, and as to Gods calling you to such and such a duty,3ly. When you Are thus clear, as to the matter, season and time, and as to God's calling you to such and such a duty,
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whether did you acknowledge God in your undertaking of the duty? was he looked to for direction,
whither did you acknowledge God in your undertaking of the duty? was he looked to for direction,
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and guiding in it, and for his blessing on it, and depended on for throw-bearing? according to that notable word, Prov. 3. 16. In all thy wayes acknowledge him,
and guiding in it, and for his blessing on it, and depended on for throwbearing? according to that notable word, Curae 3. 16. In all thy ways acknowledge him,
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and he shall direct thy paths; In this also Conscience must have satisfaction.and he shall Direct thy paths; In this also Conscience must have satisfaction.
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4ly. What Motive did set you on to such and such a duty? and from what principle did you do it? For a duty,4ly. What Motive did Set you on to such and such a duty? and from what principle did you do it? For a duty,
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or action may be right on the matter ▪ and ye may also be called to it,
or actium may be right on the matter ▪ and you may also be called to it,
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and yet ▪ if ye be not sweyed to it from a right motive and principle, it will marr your peace,
and yet ▪ if you be not swayed to it from a right motive and principle, it will mar your peace,
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and stand in the way of Conscience testifying for you;
and stand in the Way of Conscience testifying for you;
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that is, Though you should do a thing that is right, if ye be not sweyed to it out of Conscience, from the awe of God, from love to him,
that is, Though you should do a thing that is right, if you be not swayed to it out of Conscience, from the awe of God, from love to him,
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and from obedience to his command, it is faulty in so far, and ye cannot in so far have peace,
and from Obedience to his command, it is faulty in so Far, and you cannot in so Far have peace,
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nor the approving Testimony of your Conscience therein:
nor the approving Testimony of your Conscience therein:
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But if a man indure grief, and suffer wrongfully, for conscience towards God, it is thank worthy, •aith the Apostle, 1 Peter 2. 19. Or if he give a cup of cold water to • disciple, in the name of a disciple, he shall not lose his reward. But if a man endure grief, and suffer wrongfully, for conscience towards God, it is thank worthy, •aith the Apostle, 1 Peter 2. 19. Or if he give a cup of cold water to • disciple, in the name of a disciple, he shall not loose his reward.
cc-acp cs dt n1 vvi n1, cc vvi av-j, p-acp n1 p-acp np1, pn31 vbz vvb j, n1 dt n1, crd np1 crd crd cc cs pns31 vvb dt n1 pp-f j-jn n1 pc-acp • n1, p-acp dt n1 pp-f dt n1, pns31 vmb xx vvi po31 n1.
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Matth. 10 ▪ 42. Thus two persons come to Church to hear the word, the one out of Conscience, in obedience to Gods command,Matthew 10 ▪ 42. Thus two Persons come to Church to hear the word, the one out of Conscience, in Obedience to God's command,
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and from love to fellow ship with him, in his ordinances;
and from love to fellow ship with him, in his ordinances;
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and the other for the fashion, and because its the custome, or that he may eschew from his own Conscience, the construction,
and the other for the fashion, and Because its the custom, or that he may eschew from his own Conscience, the construction,
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and accusation of his being a gr•sly pro•ane, and it religious person, or on some such other sinister account;
and accusation of his being a gr•sly pro•ane, and it religious person, or on Some such other sinister account;
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the one h•th in so far ground of peace, and the refreshing Testimony of a good Conscience; the other not.
the one h•th in so Far ground of peace, and the refreshing Testimony of a good Conscience; the other not.
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5ly. Conscience must be satisfied in this Question, in whose strength was the duty undertaken? was it in the strength of Christ? and was he depended on for assistance in the going about of it? for it is not enough, that the duty be gone about,5ly. Conscience must be satisfied in this Question, in whose strength was the duty undertaken? was it in the strength of christ? and was he depended on for assistance in the going about of it? for it is not enough, that the duty be gone about,
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and he some way acknowledged in it, unless he be also believingly depended on for strength, to inable to the suitable performance of it.
and he Some Way acknowledged in it, unless he be also believingly depended on for strength, to inable to the suitable performance of it.
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6ly. What was your end in undertaking and prosecuting of such a duty, or action? whether was it some self-end,6ly. What was your end in undertaking and prosecuting of such a duty, or actium? whither was it Some self-end,
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or the glory of God, and the edification of others? as in your eating and drinking, do ye eat and drink to satisfie your appetit only,
or the glory of God, and the edification of Others? as in your eating and drinking, do you eat and drink to satisfy your appetit only,
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or mainly, or to enable you to serve God, and to do good to others, in your station and capacity? In your seeking such and such gifts from God by prayer,
or mainly, or to enable you to serve God, and to do good to Others, in your station and capacity? In your seeking such and such Gifts from God by prayer,
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whether is it that ye may bestow, or consume them on your lusts? (as Iames sayes, some do, Chap. 4. 3.) Or is it that ye may be helped to adorn the doctrine of God in all things? The proposing of a right end, is a main ingredient in every action,
whither is it that you may bestow, or consume them on your Lustiest? (as James Says, Some do, Chap. 4. 3.) Or is it that you may be helped to adorn the Doctrine of God in all things? The proposing of a right end, is a main ingredient in every actium,
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and hath great influence on your peace;
and hath great influence on your peace;
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We preach not our selves (saveth the Apostle, 2 Cor. 4. 5. b•t Christ Iesus the Lord; We preach not our selves (Saveth the Apostle, 2 Cor. 4. 5. b•t christ Iesus the Lord;
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We are (as if he had said) in our preaching not seeking our selves, but him;
We Are (as if he had said) in our preaching not seeking our selves, but him;
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nor our own praise, or applause to our selves, but his glory and exaltation; and this had much influence on his peace and joy;
nor our own praise, or applause to our selves, but his glory and exaltation; and this had much influence on his peace and joy;
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Conscience must be also satisfied in this by any means.
Conscience must be also satisfied in this by any means.
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7ly. After what manner was the action, or duty gone about? was it in sincerity and singlenesse in a spiritual way? was the inner and new man exercised in it? suppose the duty for instance to be prayer, was it gone about in the Spirit? was Grace acted in it? and were ye serious, lively, humble tender, reverend, servent, &c. in it?7ly. After what manner was the actium, or duty gone about? was it in sincerity and singleness in a spiritual Way? was the inner and new man exercised in it? suppose the duty for instance to be prayer, was it gone about in the Spirit? was Grace acted in it? and were you serious, lively, humble tender, reverend, servient, etc. in it?
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8ly. Was there nothing wrong in the action or duty? no mixture of corruption with the actings of Grace? no selfinesse mixed with your singleness,8ly. Was there nothing wrong in the actium or duty? no mixture of corruption with the actings of Grace? no selfishness mixed with your singleness,
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or at the best, was there not some mixture of other ends with the main end? Which,
or At the best, was there not Some mixture of other ends with the main end? Which,
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though it do not simply make the action, or duty condemnable, and to be rejected, especially when taken with,
though it do not simply make the actium, or duty condemnable, and to be rejected, especially when taken with,
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and mourned for, and Christ made use of for the pardon of it;
and mourned for, and christ made use of for the pardon of it;
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yet it will considerably weaken Conscience its Testimony, and the joy resulting from it, in so far as these sinful mixtures a•e.
yet it will considerably weaken Conscience its Testimony, and the joy resulting from it, in so Far as these sinful mixtures a•e.
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9ly. Were ye stretching your selves to the yondmost in the performance of such an action or duty, to have it right,9ly. Were you stretching your selves to the yondmost in the performance of such an actium or duty, to have it right,
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as to all the former requisits? Was there nothing left undone, that might and should have been done? Was ye not only aiming at the right end,
as to all the former requisites? Was there nothing left undone, that might and should have been done? Was the not only aiming At the right end,
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but according to your light, endeavouring to take every way, and make use of every approven mean,
but according to your Light, endeavouring to take every Way, and make use of every approven mean,
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for the compassing and bringing about of that end?
for the compassing and bringing about of that end?
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Now if we will all seriously reflect, and look about us, how few, how very few are there to be found, who can answer these questions affirmatively, in any acceptable measure? Who, alace!
Now if we will all seriously reflect, and look about us, how few, how very few Are there to be found, who can answer these questions affirmatively, in any acceptable measure? Who, alace!
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can say they have done all they should, or even might have done, as to matter and manner, from right principles,
can say they have done all they should, or even might have done, as to matter and manner, from right principles,
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and motives, to a right end? That they have used all means, without omitting any, that they have given all dillgence? That they have made use of Christs strength,
and motives, to a right end? That they have used all means, without omitting any, that they have given all dillgence? That they have made use of Christ strength,
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and been single and sincere, &c. in their performances? And yet when all this is some way done, ye must yet answer one or two Questions more, ere ye can have solid peace and joy, from the good Testimony of your Conscience. 1. Whether were ye proud and conceity in the performing of such and such duties? For,
and been single and sincere, etc. in their performances? And yet when all this is Some Way done, you must yet answer one or two Questions more, ere you can have solid peace and joy, from the good Testimony of your Conscience. 1. Whither were you proud and conceity in the performing of such and such duties? For,
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if that dead Flee come in on the doing of the best duties, it will make all to stink:
if that dead Flee come in on the doing of the best duties, it will make all to stink:
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and yet oft-times Christians spoil their duties, and very much deprive themselves of the joyful Testimony of their Conscience,
and yet ofttimes Christians spoil their duties, and very much deprive themselves of the joyful Testimony of their Conscience,
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even when they have been right for matter and manner; by their being vain, conceity and proud of them.
even when they have been right for matter and manner; by their being vain, conceity and proud of them.
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2ly. Whether have ye washen your best duties in the Blood of Christ? For if this be wanting, it will greatly marr your peace and joy;2ly. Whither have you washen your best duties in the Blood of christ? For if this be wanting, it will greatly mar your peace and joy;
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Now I would again ask you, if ye can say, that your duties have been conform to these requisits? If not,
Now I would again ask you, if you can say, that your duties have been conform to these requisites? If not,
av pns11 vmd av vvi pn22, cs pn22 vmb vvi, cst po22 n2 vhb vbn vvb p-acp d n2-j? cs xx,
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how is it that ye are so secure, and can alleadge that ye have a good Conscience? or how can you so confidently expect peace and joy from •ts Testimony? or think ye nothing to prostitute,
how is it that you Are so secure, and can allege that you have a good Conscience? or how can you so confidently expect peace and joy from •ts Testimony? or think you nothing to prostitute,
q-crq vbz pn31 cst pn22 vbr av j, cc vmb vvi cst pn22 vhb dt j n1? cc q-crq vmb pn22 av av-j vvi n1 cc n1 p-acp ng1 n1? cc vvb pn22 pix p-acp vvi,
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and (as it were) to make a bachel of this excellent thing, the Testimony of a good Conscience,
and (as it were) to make a bachel of this excellent thing, the Testimony of a good Conscience,
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as if ye could take it up (in a manner) at your foot? Ah! is there nothing that can make a crack in,
as if you could take it up (in a manner) At your foot? Ah! is there nothing that can make a Crac in,
c-acp cs pn22 vmd vvi pn31 p-acp (p-acp dt n1) p-acp po22 n1? uh vbz pc-acp pix cst vmb vvi dt n1 p-acp,
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or a breach upon your peace of Conscience? ye will possibly say, that ye have all sinned;
or a breach upon your peace of Conscience? you will possibly say, that you have all sinned;
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if so, how can ye have peace to ly down in sin? It is true, the simple having of sin,
if so, how can you have peace to lie down in since? It is true, the simple having of since,
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when it suitably affects, should not quite marr and bereave a person of the Testimony of a good Conscience, where Grace is in the truth of it,
when it suitably affects, should not quite mar and bereave a person of the Testimony of a good Conscience, where Grace is in the truth of it,
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and there is sincerity, and singlenesse, in endeavouring to be in case affirmatively, in some measure to answer the questions before proposed;
and there is sincerity, and singleness, in endeavouring to be in case affirmatively, in Some measure to answer the questions before proposed;
cc pc-acp vbz n1, cc n1, p-acp vvg pc-acp vbi p-acp n1 av-j, p-acp d n1 pc-acp vvi dt n2 a-acp vvn;
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but the utter neglect of these things, a conniving at them, and indifferency, whether the requisits be or not, a not wrestling,
but the utter neglect of these things, a conniving At them, and indifferency, whither the requisites be or not, a not wrestling,
cc-acp dt j n1 pp-f d n2, dt vvg p-acp pno32, cc n1, cs dt n2-j vbi cc xx, av xx vvg,
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and striving in the strength of Christ against sin, and to get duties suitably performed, in the same strength, a not seeking to have mens best duties washen, (as I said) in the Blood of the Lamb;
and striving in the strength of christ against since, and to get duties suitably performed, in the same strength, a not seeking to have men's best duties washen, (as I said) in the Blood of the Lamb;
cc vvg p-acp dt n1 pp-f np1 p-acp n1, cc pc-acp vvi n2 av-j vvn, p-acp dt d n1, av xx vvg pc-acp vhi ng2 js n2 vvi, (c-acp pns11 vvd) p-acp dt n1 pp-f dt n1;
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cannot but quite deprive of the Testimony of a good Conscience, and altogether obstruct the peace,
cannot but quite deprive of the Testimony of a good Conscience, and altogether obstruct the peace,
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and joy that flow from it:
and joy that flow from it:
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A Believer indeed not allowing himself in his shortcomings, in these things called for, and making frequent application to Christ,
A Believer indeed not allowing himself in his shortcomings, in these things called for, and making frequent application to christ,
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for strength to do better, and for pardon of what is wrong, and walking humbly in the sense of his failings,
for strength to do better, and for pardon of what is wrong, and walking humbly in the sense of his failings,
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and short comings, may have peace, even though in many things he fail, and come short;
and short comings, may have peace, even though in many things he fail, and come short;
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and though there be some mixture of corruption going along with his grace, and of hypocrisie with his sincerity, in his best duties;
and though there be Some mixture of corruption going along with his grace, and of hypocrisy with his sincerity, in his best duties;
cc cs pc-acp vbb d n1 pp-f n1 vvg a-acp p-acp po31 n1, cc pp-f n1 p-acp po31 n1, p-acp po31 js n2;
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As we may see in the Apostle Paul Who had a law in his members (which he most sadly bemoans, Rom ▪ •) rebelling against the law of his mind;
As we may see in the Apostle Paul Who had a law in his members (which he most sadly bemoans, Rom ▪ •) rebelling against the law of his mind;
c-acp pns12 vmb vvi p-acp dt n1 np1 r-crq vhd dt n1 p-acp po31 n2 (r-crq pns31 av-ds av-j vvz, np1 ▪ •) vvg p-acp dt n1 pp-f po31 n1;
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Even when he had this Testimony of a good Conscience, and much peace and joy resulting from it:
Even when he had this Testimony of a good Conscience, and much peace and joy resulting from it:
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But a secure 〈 ◊ 〉 sinner can never have the Testimony of a good Conscience,
But a secure 〈 ◊ 〉 sinner can never have the Testimony of a good Conscience,
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nor any the least measure of that solid joy, or peace that flows from it,
nor any the least measure of that solid joy, or peace that flows from it,
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for (as the Prophet Isaiah sayeth, Chap. 57. v. last) There is no peace to the wicked, saith my God.
for (as the Prophet Isaiah Saith, Chap. 57. v. last) There is no peace to the wicked, Says my God.
c-acp (c-acp dt n1 np1 vvz, np1 crd n1 ord) pc-acp vbz dx n1 p-acp dt j, vvz po11 np1.
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SERMON V. 2 COR. 1. 12. For our rejoycing is this, the testimony of our conscience, that in simplicity,
SERMON V. 2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity,
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and godly sincerity, notwith fleshly wisdom but by the grace of God, we have ha• our conversation in the world, and mor• abundantly to you-wards.
and godly sincerity, notwith fleshly Wisdom but by the grace of God, we have ha• our Conversation in the world, and mor• abundantly to youwards.
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THere are many duties, and pieces of Christianity whereof the world neither knows the excellency, nor the difficulty;
THere Are many duties, and Pieces of Christianity whereof the world neither knows the excellency, nor the difficulty;
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men are for the most part disposed to think, that Religion is a thing of very little worth,
men Are for the most part disposed to think, that Religion is a thing of very little worth,
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and very easiely come by, when they shall find it convenient for them, to look after somewhat of it;
and very Easily come by, when they shall find it convenient for them, to look After somewhat of it;
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because they never set themselves seriously and in good earnest to practise it, nor to experience the choice and excellent advantages that come by it:
Because they never Set themselves seriously and in good earnest to practise it, nor to experience the choice and excellent advantages that come by it:
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And we verily suppose, that there are not two things in Religion less known and believed,
And we verily suppose, that there Are not two things in Religion less known and believed,
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then the difficulty of attaining to a well-grounded Testimony of a good Conscience;
then the difficulty of attaining to a wellgrounded Testimony of a good Conscience;
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and the unspeakable excellency of it, with the great advantage that comes by it, when it is attained, and intertained.
and the unspeakable excellency of it, with the great advantage that comes by it, when it is attained, and entertained.
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We spoke before to you of the great refreshing, and joy which the well ▪ grounded Testimony of a good Conscience yeeldeth,
We spoke before to you of the great refreshing, and joy which the well ▪ grounded Testimony of a good Conscience yields,
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and of the great difficulty that there is to attain, and come by it, as being the result of much diligence, labour,
and of the great difficulty that there is to attain, and come by it, as being the result of much diligence, labour,
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and pains in solid answering of many questions.
and pains in solid answering of many questions.
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Before we proceed any further, there may arise here a Doubt or Objection, which would be cleared,
Before we proceed any further, there may arise Here a Doubt or Objection, which would be cleared,
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and answered, viz. If a particular search, and examination, as to every action and duty be necessary,
and answered, viz. If a particular search, and examination, as to every actium and duty be necessary,
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yea, if it be possible, ere the Conscience can give a good Testimony? and if so,
yea, if it be possible, ere the Conscience can give a good Testimony? and if so,
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how a person can possibly have peace, in reference to his bygone way, when, in seeking to review it,
how a person can possibly have peace, in Referente to his bygone Way, when, in seeking to review it,
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and to reflect upon it, he finds it impossible to examine every action, and the circumstances of it? We conceive it to be necessary, to answer this Doubt,
and to reflect upon it, he finds it impossible to examine every actium, and the Circumstances of it? We conceive it to be necessary, to answer this Doubt,
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or Objection, though we confesse, it is very difficult to do it, to full satisfaction, there being especially, extreams upon both sides, some being ready to take an undue liberty,
or Objection, though we confess, it is very difficult to do it, to full satisfaction, there being especially, extremes upon both sides, Some being ready to take an undue liberty,
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and latitude to themselves, on the one hand, when any allowed qualifications are offered;
and latitude to themselves, on the one hand, when any allowed qualifications Are offered;
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and others being in hazard to faint, and be discouraged on the other hand, if the matter be kept in a peremptory state, without due qualifications and cautions;
and Others being in hazard to faint, and be discouraged on the other hand, if the matter be kept in a peremptory state, without due qualifications and cautions;
cc n2-jn vbg p-acp n1 pc-acp vvi, cc vbi vvn p-acp dt j-jn n1, cs dt n1 vbb vvn p-acp dt j n1, p-acp j-jn n2 cc n2;
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And yet we are sure, that the right preaching of the Gospel (if we could win at it) will neither louse reins to lawless and sinsul liberty to carnal persons;
And yet we Are sure, that the right preaching of the Gospel (if we could win At it) will neither louse reins to lawless and sinsul liberty to carnal Persons;
cc av pns12 vbr j, cst dt n-jn vvg pp-f dt n1 (cs pns12 vmd vvi p-acp pn31) vmb d n1 n2 p-acp j cc j n1 p-acp j n2;
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nor make sad the hearts of these that ate gracious and tender, nor put them on the rack,
nor make sad the hearts of these that ate gracious and tender, nor put them on the rack,
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nor involve them into a labyrinth of inextricable intricacies, and perplexities.
nor involve them into a labyrinth of inextricable intricacies, and perplexities.
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For answer then to the Doubt or Objection, 1. It is indeed expedient, so far as a Believer can win in self-examination, to reach his particular actions,
For answer then to the Doubt or Objection, 1. It is indeed expedient, so Far as a Believer can win in Self-examination, to reach his particular actions,
p-acp vvb av p-acp dt vvb cc n1, crd pn31 vbz av j, av av-j c-acp dt n1 vmb vvi p-acp n1, pc-acp vvi po31 j n2,
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and the particular steps, and circumstances of them, wherein Iob, and others of the Saints, have win a great length,
and the particular steps, and Circumstances of them, wherein Job, and Others of the Saints, have win a great length,
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and the expediency, if not necessity of it, appears from this, because, by this means, Believers win to more distinctnesse,
and the expediency, if not necessity of it, appears from this, Because, by this means, Believers win to more distinctness,
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and stayednesse in up-taking of their case.
and staidness in uptaking of their case.
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2ly. We think that the distinct examination of all particulars in a mans life, and of the several questions that Conscience may propose concerning them, is not possible in it self;2ly. We think that the distinct examination of all particulars in a men life, and of the several questions that Conscience may propose Concerning them, is not possible in it self;
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and therefore not simply necessary as to the makeing of this duty practicable; for if we could possibly (as we cannot) go through all our Actions,
and Therefore not simply necessary as to the making of this duty practicable; for if we could possibly (as we cannot) go through all our Actions,
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and all the circumstances of them, through out our whole way, it would take up more of our time to examine, then we have for practice:
and all the Circumstances of them, through out our Whole Way, it would take up more of our time to examine, then we have for practice:
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if we should be put to reflect particularly on every thing that we have done, on what hath been committed,
if we should be put to reflect particularly on every thing that we have done, on what hath been committed,
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and on what hath been omitted, and the several aggravations, and circumstances of every one of these,
and on what hath been omitted, and the several aggravations, and Circumstances of every one of these,
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and to go through every one of them, according to the exact Rule, it would take us many dayes;
and to go through every one of them, according to the exact Rule, it would take us many days;
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yea, if the Conscience should give way to scruplousness in this, there should alwayes be an examination of our examination (which yet may,
yea, if the Conscience should give Way to scruplousness in this, there should always be an examination of our examination (which yet may,
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and in some cases ought to be) and so on in infinitum, that there should never be an end of this work, to the exclusion of others, clearly called for, which cannot be:
and in Some cases ought to be) and so on in infinitum, that there should never be an end of this work, to the exclusion of Others, clearly called for, which cannot be:
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That is not then (we conceive) the Lords end, in pressing on us this duty of Self-examination;
That is not then (we conceive) the lords end, in pressing on us this duty of Self-examination;
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whereby he designes to extricat the Souls of his People, out of disquietnesse, and not to involve them further in it.
whereby he designs to extricat the Souls of his People, out of disquietness, and not to involve them further in it.
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Yet 3ly. We say, that its necessary, as to Believers peace in their duty, that they examine the series of their way,
Yet 3ly. We say, that its necessary, as to Believers peace in their duty, that they examine the series of their Way,
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though they cannot reach every particular action, or all its circumstances;
though they cannot reach every particular actium, or all its Circumstances;
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and that they think no duty to be so clear, nor any sin to be so little,
and that they think no duty to be so clear, nor any since to be so little,
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as resolvedly to passe it, without reflecting on it, so far as is possible:
as resolvedly to pass it, without reflecting on it, so Far as is possible:
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and in examining the series, and tract of their way, They would consider, 1. The matter of their actions,
and in examining the series, and tract of their Way, They would Consider, 1. The matter of their actions,
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whether it was good and approven of God, or not. 2. The manner of them,
whither it was good and approven of God, or not. 2. The manner of them,
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Whether they have endeavoured to do things after the due order, and in the prescribed manner. 3. What they proposed to themselves,
Whither they have endeavoured to do things After the due order, and in the prescribed manner. 3. What they proposed to themselves,
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as the general main end, and scope of their actions, whether it was the glory of God, o• not;
as the general main end, and scope of their actions, whither it was the glory of God, o• not;
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we find much of the Saints Testimony of their Conscience, to be founded upon this;
we find much of the Saints Testimony of their Conscience, to be founded upon this;
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as we may see here, in Paul, We have had (sayes he) our conversation in the world,
as we may see Here, in Paul, We have had (Says he) our Conversation in the world,
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and more abundantly to you wards, not with fleshly wisdom, &c. And in David, who 〈 ◊ 〉, Psal. 119 ▪ 59. I thought on my wayes ▪ and turned my f•et into thy testimony; and more abundantly to you wards, not with fleshly Wisdom, etc. And in David, who 〈 ◊ 〉, Psalm 119 ▪ 59. I Thought on my ways ▪ and turned my f•et into thy testimony;
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There is great difference betwixt a mans way, or path, and every particular step of his way or path;
There is great difference betwixt a men Way, or path, and every particular step of his Way or path;
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David proposes to himself the series of his way to be examined, and wherein he found himself faulty, he makes haste to go out of it,David proposes to himself the series of his Way to be examined, and wherein he found himself faulty, he makes haste to go out of it,
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and turns his feet into Gods testimonies;
and turns his feet into God's testimonies;
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He was endeavouring to be watchful in every step of his way while it was before him, to have it right;
He was endeavouring to be watchful in every step of his Way while it was before him, to have it right;
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but when he reflects, it being impossible (as we have said) to look on every step of his way,
but when he reflects, it being impossible (as we have said) to look on every step of his Way,
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and to examine it according to the Rule, he looks upon the series of it; on the matter, manner, and end of his walk, in the tract of his life;
and to examine it according to the Rule, he looks upon the series of it; on the matter, manner, and end of his walk, in the tract of his life;
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and in this respect, he sayeth, Psal. 18. 21. I have keeped the wayes of the Lord,
and in this respect, he Saith, Psalm 18. 21. I have keeped the ways of the Lord,
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and have not wickedly departed from my God. and have not wickedly departed from my God.
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As Iob Chap. 23. also doth, My soot hath held his steps, his way have I keeped, and not declined. 4ly. Believers would not only look to their way;
As Job Chap. 23. also does, My soot hath held his steps, his Way have I keeped, and not declined. 4ly. Believers would not only look to their Way;
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but there are some actions, and steps of their way, at some special times, that they would be more particular in the examination of,
but there Are Some actions, and steps of their Way, At Some special times, that they would be more particular in the examination of,
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then at other times, and of every action, though they would not designedly seclude any,
then At other times, and of every actium, though they would not designedly seclude any,
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as God in providence calleth them to it, and points it out to be their duty;
as God in providence calls them to it, and points it out to be their duty;
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but there are (I say) some particular actions, that they are called to examine more then others:
but there Are (I say) Some particular actions, that they Are called to examine more then Others:
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And for further clearing of this, I shal instance it in a few things, As 1. There are some things or actions and duties that more eminently concern a Believers peace, or disquietness;
And for further clearing of this, I shall instance it in a few things, As 1. There Are Some things or actions and duties that more eminently concern a Believers peace, or disquietness;
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his peace if rightly gone about, and his disquietness if otherwise; Some things whereby God is in an especial manner honoured, and the Believer himself comforted, if he carry rightly;
his peace if rightly gone about, and his disquietness if otherwise; some things whereby God is in an especial manner honoured, and the Believer himself comforted, if he carry rightly;
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and God highly dishonoured, and the Believers Conscience greatly wounded, if he miscarry;
and God highly dishonoured, and the Believers Conscience greatly wounded, if he miscarry;
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we may instance it in these solemn Ordinances of the Lords Supper, of times of Humillation with Fasting, of publick,
we may instance it in these solemn Ordinances of the lords Supper, of times of Humiliation with Fasting, of public,
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or secret personal Covenanting with the Lord ▪ and the like;
or secret personal Covenanting with the Lord ▪ and the like;
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as here Paul reflects particularly on his Ministry among the Corinthians, and on his way in it,
as Here Paul reflects particularly on his Ministry among the Corinthians, and on his Way in it,
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as being of great moment, and sayes, that it was more abundantly to them ward: thus it is in hearing the Word;
as being of great moment, and Says, that it was more abundantly to them ward: thus it is in hearing the Word;
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in Prayer in our Families, and in secret;
in Prayer in our Families, and in secret;
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in conferring to edification on Sermons, after we have heard them, or to any spiritual purpose;
in conferring to edification on Sermons, After we have herd them, or to any spiritual purpose;
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in sanctifying the Lords Day, and such others; For in these Duties the rule binds some, nay more strickly;
in sanctifying the lords Day, and such Others; For in these Duties the Rule binds Some, nay more strickly;
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God being in them in a more especial manner honoured or dishonoured; and there is readier access to a challenge, if the person be wrong;
God being in them in a more especial manner honoured or dishonoured; and there is Readier access to a challenge, if the person be wrong;
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and to peace and comfort, if right in these.
and to peace and Comfort, if right in these.
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2ly. There are some things that are more tickle and difficult in respect either of the nature of them,2ly. There Are Some things that Are more tickle and difficult in respect either of the nature of them,
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or in respect of our particular inclination to miscarry in them;
or in respect of our particular inclination to miscarry in them;
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as for instance, when a man in providence hath been cast into a place and company, where he was crouded with snares and strong temptations, he would there examine more particularly, that nothing have stuck to him that may be ground of challenge against him;
as for instance, when a man in providence hath been cast into a place and company, where he was crowded with snares and strong temptations, he would there examine more particularly, that nothing have stuck to him that may be ground of challenge against him;
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so in publick imployments, wherein men are exposed to many temptations and snares, especially when there is somewhat in their own tempratur•, inclination,
so in public employments, wherein men Are exposed to many temptations and snares, especially when there is somewhat in their own tempratur•, inclination,
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or humour that disposeth to yield, comply, and miscarry; they would there be the more particular in their examination;
or humour that Disposeth to yield, comply, and miscarry; they would there be the more particular in their examination;
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thus David sayes, Ps. 18. That be had not wickedly departed from God; that he was upright before him, and had keeped himself from his iniquity;
thus David Says, Ps. 18. That be had not wickedly departed from God; that he was upright before him, and had keeped himself from his iniquity;
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There were some sins that he was not in such hazard of, as he was of others;
There were Some Sins that he was not in such hazard of, as he was of Others;
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and as he hand guarded more against them, so he takes a more particular view of these sins that his natural temper inclined him most to,
and as he hand guarded more against them, so he Takes a more particular view of these Sins that his natural temper inclined him most to,
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and that he was most in hazard of:
and that he was most in hazard of:
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which we would take notice of at all times, but especially in these times wherein men hazard on many things, hand over head,
which we would take notice of At all times, but especially in these times wherein men hazard on many things, hand over head,
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and as it were by guess:
and as it were by guess:
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So when a man knows that his humour and temper disposes him to be rash and precipitant, hasty and passionate;
So when a man knows that his humour and temper disposes him to be rash and precipitant, hasty and passionate;
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when he hath been in company with others, when he may have had more than ordinary occasions of provocation, he would there more particularly look back and see what his way hath been,
when he hath been in company with Others, when he may have had more than ordinary occasions of provocation, he would there more particularly look back and see what his Way hath been,
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or what hath escaped him in such company.
or what hath escaped him in such company.
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3ly. A man would especially try and examine himself in reference to such sins as he hath been formerly given to,3ly. A man would especially try and examine himself in Referente to such Sins as he hath been formerly given to,
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and against which he hath particularly engaged himself;
and against which he hath particularly engaged himself;
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and as the more solemn the•ty and engagement hath been, he should watch the more against them,
and as the more solemn the•ty and engagement hath been, he should watch the more against them,
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so also examine the more, if he hath been in•angled i• them;
so also examine the more, if he hath been in•angled i• them;
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so say the people of God, Ps. 44 ▪ 17 ▪ All this is come upon us,
so say the people of God, Ps. 44 ▪ 17 ▪ All this is come upon us,
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yet have we not forgotten thee, neither 〈 ◊ 〉 we dealt falsly in thy Covenant; yet have we not forgotten thee, neither 〈 ◊ 〉 we dealt falsely in thy Covenant;
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there were many particular sailings in their way, which doubtless they reflected on; but especially they try, how they had carryed in their engagements to God;
there were many particular sailings in their Way, which doubtless they reflected on; but especially they try, how they had carried in their engagements to God;
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because they knew that any more gross falling in these would have much influence on Gods dishonour,
Because they knew that any more gross falling in these would have much influence on God's dishonour,
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and on the wounding •f their own peace:
and on the wounding •f their own peace:
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Whatever we reflect on in our way, we would not neglect, nor omit our engagements to God,
Whatever we reflect on in our Way, we would not neglect, nor omit our engagements to God,
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but would narrowly look back and examine, how these have been observed.
but would narrowly look back and examine, how these have been observed.
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4ly. Men would especially try and examine themselves in these things that cause, or occasion Challenges to them;4ly. Men would especially try and examine themselves in these things that cause, or occasion Challenges to them;
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if there be a particular challenge for any thing, that is sure a particular Call, narrowly to try that thing,
if there be a particular challenge for any thing, that is sure a particular Call, narrowly to try that thing,
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whether we have been right in i• or not;
whither we have been right in i• or not;
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I do not say b•t a challenge may be, where there is no just ground for it (and we may be called to try, where we are not to take with a Challenge, where there is no ground for it) but often we are wise behind the hand, and precipitant;
I do not say b•t a challenge may be, where there is no just ground for it (and we may be called to try, where we Are not to take with a Challenge, where there is no ground for it) but often we Are wise behind the hand, and precipitant;
pns11 vdb xx vvi av dt n1 vmb vbi, c-crq pc-acp vbz dx j n1 p-acp pn31 (cc pns12 vmb vbi vvn pc-acp vvi, c-crq pns12 vbr xx pc-acp vvi p-acp dt vvb, c-crq pc-acp vbz dx n1 p-acp pn31) p-acp av pns12 vbr j p-acp dt n1, cc j;
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and when we have not adverted before hand to prevent the ground of a challenge, the challenge then comes to put us particularly to examine,
and when we have not adverted before hand to prevent the ground of a challenge, the challenge then comes to put us particularly to examine,
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and try what hath been right or wrong in our carriage in such a particular.
and try what hath been right or wrong in our carriage in such a particular.
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5ly. What may occasion, or probably bring on some cross, should put a man to try ▪ that when the cross comes he may have peace, in so f•r that he hath not medied with such a thing without a clear Calling ▪ 6ly. That which probably may be a cause,5ly. What may occasion, or probably bring on Some cross, should put a man to try ▪ that when the cross comes he may have peace, in so f•r that he hath not medied with such a thing without a clear Calling ▪ 6ly. That which probably may be a cause,
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or at least •n occasion of contending with, or of reproach from, or of offence to others, would put us narrowly to examine;
or At least •n occasion of contending with, or of reproach from, or of offence to Others, would put us narrowly to examine;
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because in all such things, a mans peace will be notably tryed:
Because in all such things, a men peace will be notably tried:
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and we take this to be the reason, why the Apostle instanceth here so particularly in his Ministry amongst the Corinthians, because his carriage in it was controverted by the false Teachers there,
and we take this to be the reason, why the Apostle Instanceth Here so particularly in his Ministry among the Corinthians, Because his carriage in it was controverted by the false Teachers there,
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as if he had not been faithful, zealous, and single in it.
as if he had not been faithful, zealous, and single in it.
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Lastly, When we speak of Believers more particular trying of their way, we mean not only as to these things that are more dark and unclear,Lastly, When we speak of Believers more particular trying of their Way, we mean not only as to these things that Are more dark and unclear,
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but also as to these that are most clear;
but also as to these that Are most clear;
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for even in these, after exact examination, we may find out ground of challenge for what is wrong in our end,
for even in these, After exact examination, we may find out ground of challenge for what is wrong in our end,
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or in our manner of doing; and distinct ground of peace, for what is right;
or in our manner of doing; and distinct ground of peace, for what is right;
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that we may be able with some solid confidence to say, this was wrong, and I have reason to be humbled for it;
that we may be able with Some solid confidence to say, this was wrong, and I have reason to be humbled for it;
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and this was right, and I may be quieted and comforted in it.
and this was right, and I may be quieted and comforted in it.
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5ly. Observe, That though it be a difficult thing to win to a well grounded refreshing testimony of a good Conscience,5ly. Observe, That though it be a difficult thing to win to a well grounded refreshing testimony of a good Conscience,
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yet by a tender Believer, it is through grace attainable;
yet by a tender Believer, it is through grace attainable;
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Paul speaketh of it here, not only as a thing that he aimed at, but as that which he attained;Paul speaks of it Here, not only as a thing that he aimed At, but as that which he attained;
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the experience also of many of the Saints does prove, that it hath been win at;
the experience also of many of the Saints does prove, that it hath been win At;
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as we may see in Iob, David, Hezekiah, and others:
as we may see in Job, David, Hezekiah, and Others:
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It is moreover clear from the effects that have followed on it in them, such as peace, joy, and rejoyceing;
It is moreover clear from the effects that have followed on it in them, such as peace, joy, and rejoicing;
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all which clearly hold forth so much, that a Believer in his walk may win to a well grounded,
all which clearly hold forth so much, that a Believer in his walk may win to a well grounded,
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and heart-chearing testimony of Conscience for him;
and Heart-cheering testimony of Conscience for him;
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if he be tender and watchful in his way to keep a good Conscience, and diligent in self-examination,
if he be tender and watchful in his Way to keep a good Conscience, and diligent in Self-examination,
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and sincere and impartial in putting things to a proof, whether they be right or wrong.
and sincere and impartial in putting things to a proof, whither they be right or wrong.
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The use of this Doctrine serves for instruction, to let us see, that to win at such a Testimony of our Conscience is possible;
The use of this Doctrine serves for instruction, to let us see, that to win At such a Testimony of our Conscience is possible;
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and from the consideration of the possibility of it, it serves also to encourage us to seek after it:
and from the consideration of the possibility of it, it serves also to encourage us to seek After it:
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If Conscience be made of self-examination, it is not a heartless, hopeless, and desperat business,
If Conscience be made of Self-examination, it is not a heartless, hopeless, and desperate business,
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as many take it to be, who think (and it may be they have just ground for that thought, having so evil a Conscience) that it neither will,
as many take it to be, who think (and it may be they have just ground for that Thought, having so evil a Conscience) that it neither will,
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nor can speak good to them; but it will certainly speak, when there is ground for it.
nor can speak good to them; but it will Certainly speak, when there is ground for it.
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6ly. Observe, That a Believer who hath the testimony of a good Conscience, would take with it, acknowledge it, and rejoice in it;6ly. Observe, That a Believer who hath the testimony of a good Conscience, would take with it, acknowledge it, and rejoice in it;
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Paul having, and finding this restimony of his Conscience, ownes it, expresseth, professeth, and avoucheth it.Paul having, and finding this restimony of his Conscience, owns it, Expresses, Professes, and avoucheth it.
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That which I mean here is this, that a Believer would no less take with Conscience its testimony,
That which I mean Here is this, that a Believer would no less take with Conscience its testimony,
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when it speaks for him, then he takes with a Challenge when it speaks against him;
when it speaks for him, then he Takes with a Challenge when it speaks against him;
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and would be as well comforted by the one, as he is humbled under the other:
and would be as well comforted by the one, as he is humbled under the other:
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the experience of the Saints clears and confirms this, Hezekiah ▪ David, Paul here, and others of the Godly have comforted themselves from the testimony of a good Conscience:
the experience of the Saints clears and confirms this, Hezekiah ▪ David, Paul Here, and Others of the Godly have comforted themselves from the testimony of a good Conscience:
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we will not, we dare not say, that it is either the greatest or most ordinary fault;
we will not, we Dare not say, that it is either the greatest or most ordinary fault;
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but we are sure, it is a fault incident to Believers, that they do not (when studying to have a good Conscience in all things) take more with, acknowledge,
but we Are sure, it is a fault incident to Believers, that they do not (when studying to have a good Conscience in all things) take more with, acknowledge,
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and comfort themselves in the testimony of their Conscience;
and Comfort themselves in the testimony of their Conscience;
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partly thinking that it is presumption for them to own it, or to comfort themselves in it, partly thinking that something else is more suitable for them;
partly thinking that it is presumption for them to own it, or to Comfort themselves in it, partly thinking that something Else is more suitable for them;
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and that it becomes them rather to be humbled, because of the many evils that they find themselves to be guilty of, then to be thus comforted;
and that it becomes them rather to be humbled, Because of the many evils that they find themselves to be guilty of, then to be thus comforted;
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thinking that they have never sufficient ground for a testimony of Conscience for them;
thinking that they have never sufficient ground for a testimony of Conscience for them;
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which were very hard for Believers to conclude, for it were on the matter to deny that they have any thing of the grace of God in truth;
which were very hard for Believers to conclude, for it were on the matter to deny that they have any thing of the grace of God in truth;
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for as far as Grace is in exercise, they have ground for this Testimony of their Conscience for them,
for as Far as Grace is in exercise, they have ground for this Testimony of their Conscience for them,
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and so good ground to be comforted, and made joyful from it. But for prosecuting and clearing of this;
and so good ground to be comforted, and made joyful from it. But for prosecuting and clearing of this;
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we shall give you some Rules or Cautions, which may serve as so many Directions to walk by in this matter, for preventing of mistakes;
we shall give you Some Rules or Cautions, which may serve as so many Directions to walk by in this matter, for preventing of mistakes;
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The First whereof is this, that the testimony of a good Conscience to sojourning and militant Saints, doth nor flow from perfection in holiness;
The First whereof is this, that the testimony of a good Conscience to sojourning and militant Saints, does nor flow from perfection in holiness;
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otherwise David, Paul, Hezekiah, & others, would never have had it:
otherwise David, Paul, Hezekiah, & Others, would never have had it:
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but it flows from reflecting on the general tract of a mans way, and his finding it to be in some measure straight before the Lord;
but it flows from reflecting on the general tract of a men Way, and his finding it to be in Some measure straight before the Lord;
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as we see it did in David, Ps. 18. 21, 22. and I•b 23. 11, 12. Though in particular steps they had their own failings.
as we see it did in David, Ps. 18. 21, 22. and I•b 23. 11, 12. Though in particular steps they had their own failings.
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The 2d. is, That the testimony of a good Conscience may be, where there are challenges for sin;
The 2d. is, That the testimony of a good Conscience may be, where there Are challenges for since;
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there may be in one and the same Believer, a just challenge for what is wrong,
there may be in one and the same Believer, a just challenge for what is wrong,
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and a good Testimony for what is right; and as he should not on the one hand refuse to take with the challenge,
and a good Testimony for what is right; and as he should not on the one hand refuse to take with the challenge,
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so he should not on the other decline embracing the good testimony:
so he should not on the other decline embracing the good testimony:
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as the Lord teaches plainly in his way of dealing with the Churches of Asia, Revel. 2. and 3. Where,
as the Lord Teaches plainly in his Way of dealing with the Churches of Asia, Revel. 2. and 3. Where,
c-acp dt n1 vvz av-j p-acp po31 n1 pp-f vvg p-acp dt n2 pp-f np1, vvb. crd cc crd q-crq,
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when he reproves them for what is wrong, he also commends them for what is right;
when he reproves them for what is wrong, he also commends them for what is right;
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teaching Believers thereby to distinguish well betwixt these two; and so to take with a challenge from Conscience for that wherein they are wrong,
teaching Believers thereby to distinguish well betwixt these two; and so to take with a challenge from Conscience for that wherein they Are wrong,
vvg n2 av pc-acp vvi av p-acp d crd; cc av pc-acp vvi p-acp dt n1 p-acp n1 p-acp d c-crq pns32 vbr j-jn,
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as not to refuse its testimony for them when they are right;
as not to refuse its testimony for them when they Are right;
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for the Conscience will always have somewhat to say to such in reference to both these ▪ they that resolve (as it were) to admit only of challenges,
for the Conscience will always have somewhat to say to such in Referente to both these ▪ they that resolve (as it were) to admit only of challenges,
p-acp dt n1 vmb av vhi av pc-acp vvi p-acp d p-acp n1 p-acp d d ▪ pns32 d vvb (c-acp pn31 vbdr) pc-acp vvi av-j pp-f n2,
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and of nothing but pure challenges, suppose themselves to be lying still in their natural and unrenewed state;
and of nothing but pure challenges, suppose themselves to be lying still in their natural and unrenewed state;
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and they that would be at an absolute and entire good testimony without any challenges at all, must look for that only in Heaven;
and they that would be At an absolute and entire good testimony without any challenges At all, must look for that only in Heaven;
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where all the godly will most certainly have it to their joy unspeakable, and eminently full of glory;
where all the godly will most Certainly have it to their joy unspeakable, and eminently full of glory;
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and it is a very shrewd evidence of an unsound state;
and it is a very shrewd evidence of an unsound state;
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and of a persons being under the power of delusion, to imagine, that he hath only such a testimony alwayes, without any challenges for sin at all,
and of a Persons being under the power of delusion, to imagine, that he hath only such a testimony always, without any challenges for since At all,
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while he hath still a corrupt nature within him, as all other mortals have.
while he hath still a corrupt nature within him, as all other mortals have.
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The 3d. is ▪ That in the self same action, a Christian may, and readily will have both a challenge and a testimony;
The 3d. is ▪ That in the self same actium, a Christian may, and readily will have both a challenge and a testimony;
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a challenge for something wrong and a testimony for something right therein;
a challenge for something wrong and a testimony for something right therein;
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according to that word of Nehemiah, chap. 1. Hear the prayer of thy Servant, and of thy servants who desire to fear thy name;
according to that word of Nehemiah, chap. 1. Hear the prayer of thy Servant, and of thy Servants who desire to Fear thy name;
vvg p-acp d n1 pp-f np1, n1 crd vvb dt n1 pp-f po21 n1, cc pp-f po21 n2 r-crq vvb pc-acp vvi po21 n1;
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He, no doubt wanted not challenges for short-comings, yet he had a Testimony from his desire to fear Gods name;
He, no doubt wanted not challenges for shortcomings, yet he had a Testimony from his desire to Fear God's name;
pns31, dx n1 vvd xx n2 p-acp j, av pns31 vhd dt n1 p-acp po31 vvb pc-acp vvi npg1 n1;
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And Heb. 13. 18. The Apostle sayeth, we trust we have a good conscience, in all things willing to live honestly, and yet there was so much corruption remaining in the eminently holy man,
And Hebrew 13. 18. The Apostle Saith, we trust we have a good conscience, in all things willing to live honestly, and yet there was so much corruption remaining in the eminently holy man,
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as to raise challenges on him, as we see, Rom. 7. But he severs what is right in his own condition, from what is wrong;
as to raise challenges on him, as we see, Rom. 7. But he severs what is right in his own condition, from what is wrong;
c-acp pc-acp vvi n2 p-acp pno31, c-acp pns12 vvb, np1 crd p-acp pns31 vvz r-crq vbz j-jn p-acp po31 d n1, p-acp r-crq vbz j-jn;
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we would not therefore think, that we cannot have a good Testimony from our Conscience, except there be absolut purity in the duty, or action;
we would not Therefore think, that we cannot have a good Testimony from our Conscience, except there be absolute purity in the duty, or actium;
pns12 vmd xx av vvi, cst pns12 vmbx vhi dt j n1 p-acp po12 n1, c-acp pc-acp vbi j n1 p-acp dt n1, cc n1;
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This were, as if a man should say, I have no faith, because I have a mixture of unbelief with it;
This were, as if a man should say, I have no faith, Because I have a mixture of unbelief with it;
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or I have no sincerity, because I have a mixture of hypocrisie with it:
or I have no sincerity, Because I have a mixture of hypocrisy with it:
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we know that Saints use to distinguish, and put a difference betwixt these, as that poor man did, who sayes, Mark 9. I believe, Lord, help my unbelief;
we know that Saints use to distinguish, and put a difference betwixt these, as that poor man did, who Says, Mark 9. I believe, Lord, help my unbelief;
pns12 vvb d n2 vvb pc-acp vvi, cc vvd dt n1 p-acp d, c-acp cst j n1 vdd, r-crq vvz, vvb crd pns11 vvb, n1, vvb po11 n1;
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as another may say, I have much hypocrisie, yet I have some 〈 ◊ 〉 with it;
as Another may say, I have much hypocrisy, yet I have Some 〈 ◊ 〉 with it;
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as David doth on the matter, Psal. 51.
as David does on the matter, Psalm 51.
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The Fourth is, That there may be a good Testimony of the Conscience, in a particular action,
The Fourth is, That there may be a good Testimony of the Conscience, in a particular actium,
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when as to the action, complexly considered, a Believer may see ground to be humbled; there being two parts in him, the renewed, and un-renewed part;
when as to the actium, complexly considered, a Believer may see ground to be humbled; there being two parts in him, the renewed, and unrenewed part;
c-crq c-acp p-acp dt n1, av-j vvn, dt n1 vmb vvi n1 pc-acp vbi vvn; a-acp vbg crd n2 p-acp pno31, dt j-vvn, cc j n1;
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sometimes the corrupt and un-renewed part may so restrain him, that he cannot do that which he would;
sometime the corrupt and unrenewed part may so restrain him, that he cannot do that which he would;
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and yet he may have some peace here, in as far as according to the renewed part, he allowes not himself in that prevailing of the corrupt and un ▪ renewed part,
and yet he may have Some peace Here, in as Far as according to the renewed part, he allows not himself in that prevailing of the corrupt and un ▪ renewed part,
cc av pns31 vmb vhi d n1 av, p-acp c-acp av-j c-acp vvg p-acp dt j-vvn n1, pns31 vvz xx px31 p-acp d j-vvg pp-f dt j cc j ▪ j-vvn n1,
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but is afflicted with, and protests against the same;
but is afflicted with, and protests against the same;
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so the Apostle sayes, Rom. 7. 15, 16, 17. That which I do, I allow not;
so the Apostle Says, Rom. 7. 15, 16, 17. That which I do, I allow not;
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•or what I would, that do I not; but what I hate, that do I;
•or what I would, that do I not; but what I hate, that do I;
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if then I do that which I would not, I consent •nto the law that it is good,
if then I do that which I would not, I consent •nto the law that it is good,
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and it is no more I that do it ▪ but sin that dwelleth in me,
and it is no more I that do it ▪ but since that dwells in me,
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for to will is present with me, but how to perform that which is good I find not; for to will is present with me, but how to perform that which is good I find not;
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He wants not ground of challenge from the un renewed part;
He Wants not ground of challenge from the un renewed part;
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yet he hath pea•e on this account, that he can & doth warrantably distinguish betwixt the law of his mind and the law of his members;
yet he hath pea•e on this account, that he can & does warrantably distinguish betwixt the law of his mind and the law of his members;
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and he maintains the peace of a good Conscience in some respect, not as to his being free from all guilt, in respect of his un renewed, or corrupt part;
and he maintains the peace of a good Conscience in Some respect, not as to his being free from all guilt, in respect of his un renewed, or corrupt part;
cc pns31 vvz dt n1 pp-f dt j n1 p-acp d n1, xx c-acp p-acp po31 vbg j p-acp d n1, p-acp n1 pp-f po31 j j-vvn, cc j n1;
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but in respect of the opposition which the renewed part made unto it;
but in respect of the opposition which the renewed part made unto it;
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in respect of his corruption he looks at, and cryes out of himself, as a sinful miserable and wretched man;
in respect of his corruption he looks At, and cries out of himself, as a sinful miserable and wretched man;
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and yet in respect of his grace, he looks at, and proclaims himself to be a happy man through Christ Jesus,
and yet in respect of his grace, he looks At, and proclaims himself to be a happy man through christ jesus,
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and on that account heartily thanks God: I grant that Believers have need of much singlenesse, and selfdenyal here;
and on that account heartily thanks God: I grant that Believers have need of much singleness, and self-denial Here;
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yet they cannot have peace, unless they thus distinguish;
yet they cannot have peace, unless they thus distinguish;
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and by the way (which might be a distinct doctrine) let me say, that a Believers not admitting of the Testimony of his Conscience for him,
and by the Way (which might be a distinct Doctrine) let me say, that a Believers not admitting of the Testimony of his Conscience for him,
cc p-acp dt n1 (r-crq vmd vbi dt j n1) vvb pno11 vvi, cst dt n2 xx vvg pp-f dt n1 pp-f po31 n1 p-acp pno31,
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when he hath ground for it, is the cause of much heartlesness, and a mighty obstruction of his peace, comfort and joy;
when he hath ground for it, is the cause of much heartlessness, and a mighty obstruction of his peace, Comfort and joy;
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when he knowes not, how to wail out the Testimony of a good Conscience, from a croud,
when he knows not, how to wail out the Testimony of a good Conscience, from a crowd,
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and heap (as it were) of challenges for much guilt.
and heap (as it were) of challenges for much guilt.
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• ly. Observe; That whoever would found peace and joy on the Testimony of his Conscience, would be sure, that it be a well grounded Testimony;
• lie. Observe; That whoever would found peace and joy on the Testimony of his Conscience, would be sure, that it be a well grounded Testimony;
• vvi. vvb; cst r-crq vmd vvi n1 cc n1 p-acp dt n1 pp-f po31 n1, vmd vbi j, cst pn31 vbb dt av j-vvn n1;
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therefore Paul in asserting the Testimony of his Conscience here, and his rejoycing on that ground, proves, that he had suf• ground,
Therefore Paul in asserting the Testimony of his Conscience Here, and his rejoicing on that ground, Proves, that he had suf• ground,
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and warrand for his doing so;
and warrant for his doing so;
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and brings 〈 ◊ 〉 proofs of it viz. That, in simplicity, and godly sincerity, not with fleshly wisdom ▪ but by the grace of God he h•d his conversation in the world,
and brings 〈 ◊ 〉 proofs of it viz. That, in simplicity, and godly sincerity, not with fleshly Wisdom ▪ but by the grace of God he h•d his Conversation in the world,
cc vvz 〈 sy 〉 n2 pp-f pn31 n1 cst, p-acp n1, cc j n1, xx p-acp j n1 ▪ cc-acp p-acp dt n1 pp-f np1 pns31 vvd po31 n1 p-acp dt n1,
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and more aboundant•y to them ward; and more aboundant•y to them ward;
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and indeed, if we consider, 1. of wha• •ighty concernment it is, and how great and 〈 ◊ 〉 a building is built on it, we will find there is much need to have the ground well, and deeply laid.
and indeed, if we Consider, 1. of wha• •ighty concernment it is, and how great and 〈 ◊ 〉 a building is built on it, we will find there is much need to have the ground well, and deeply laid.
cc av, cs pns12 vvb, crd pp-f n1 j n1 pn31 vbz, cc c-crq j cc 〈 sy 〉 dt n-vvg vbz vvn p-acp pn31, pns12 vmb vvi a-acp vbz d n1 pc-acp vhi dt n1 av, cc av-jn vvn.
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2ly. If we consider what Rains, Floods and winds of Tentations, Troubles and challenges may descend, bea• and blow upon our building,2ly. If we Consider what Rains, Floods and winds of Tentations, Troubles and challenges may descend, bea• and blow upon our building,
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and put it to the tryal• whether it be founded, and be built on the Rock, or on the Sand;
and put it to the tryal• whither it be founded, and be built on the Rock, or on the Sand;
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we had need to look well on what ground we build, and that it be solid, and durable;
we had need to look well on what ground we built, and that it be solid, and durable;
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we find, many that will have a sort of peace in health and prosperity, who,
we find, many that will have a sort of peace in health and Prosperity, who,
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when sickness, adversity and death come, have their peace to seek, having been all the while but building (as it were) castles in the air.
when sickness, adversity and death come, have their peace to seek, having been all the while but building (as it were) Castles in the air.
c-crq n1, n1 cc n1 vvb, vhb po32 n1 pc-acp vvi, vhg vbn d dt n1 p-acp n1 (c-acp pn31 vbdr) n2 p-acp dt n1.
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3ly. If we consider, how easie, and ordinary it is for people here to go wrong, to be mistaken,3ly. If we Consider, how easy, and ordinary it is for people Here to go wrong, to be mistaken,
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and to think that all is well; when, alace!
and to think that all is well; when, alace!
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it is nothing so, but all quite wrong, it sayes, we had need to be sicker;
it is nothing so, but all quite wrong, it Says, we had need to be sicker;
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•t cryes aloud to us, to look about us, and to make sure, solid, and sicker work.
•t cries aloud to us, to look about us, and to make sure, solid, and sicker work.
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For further prosecuting of this point, I shall, 1. shew how persons may suppose, that they have a good Testimony of their Conscience without a ground,
For further prosecuting of this point, I shall, 1. show how Persons may suppose, that they have a good Testimony of their Conscience without a ground,
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or upon seeming grounds, without any solidity, or reality. 2ly. I shall shew what grounds will not bear this Testimony of a good Conscience.
or upon seeming grounds, without any solidity, or reality. 2ly. I shall show what grounds will not bear this Testimony of a good Conscience.
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3ly. I shall shew what grounds may bear it, or what may be the characters of a warrantable and well-grounded testimony of a good Conscience;3ly. I shall show what grounds may bear it, or what may be the characters of a warrantable and wellgrounded testimony of a good Conscience;
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most of all which we will find to be in this Text; to our discourses on which we resolve at this time to put an end.
most of all which we will find to be in this Text; to our discourses on which we resolve At this time to put an end.
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For the First, viz. That people may suppose that they have the Testimony of a good Conscience without a ground, or on but seeming grounds;
For the First, viz. That people may suppose that they have the Testimony of a good Conscience without a ground, or on but seeming grounds;
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which is incident not only to natural men, but even sometimes to Believers themselves in some respect;
which is incident not only to natural men, but even sometime to Believers themselves in Some respect;
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men may gather a conclusion of peace from unsound grounds, and speak peace to themselves, when God has not spoken peace to them;
men may gather a conclusion of peace from unsound grounds, and speak peace to themselves, when God has not spoken peace to them;
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There is a generation, sayes Solomon, Prov. 30. v. 12. that are pure in their own eyes, There is a generation, Says Solomon, Curae 30. v. 12. that Are pure in their own eyes,
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and yet are not washed from their filthiness; a generation that foolishly fancy themselves to be right, when yet they are quite wrong:and yet Are not washed from their filthiness; a generation that foolishly fancy themselves to be right, when yet they Are quite wrong:
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which we suppose comes to pass ordinarily, in these Four cases, or from these Four grounds. 1. When 〈 ◊ 〉 haive holinesse,
which we suppose comes to pass ordinarily, in these Four cases, or from these Four grounds. 1. When 〈 ◊ 〉 haive holiness,
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and do a piece, or part of their duty and work, but go not stitch-through with it, thinking they need not to be so full,
and do a piece, or part of their duty and work, but go not stitch-through with it, thinking they need not to be so full,
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so exact, and so precise, as the command calls for (which it may be they secretly judge to be too severe and rig•d) as it was with King Saul, who,
so exact, and so precise, as the command calls for (which it may be they secretly judge to be too severe and rig•d) as it was with King Saul, who,
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when Samu•l came to him, after the slaughter of the Am•lekites, 1 Sam. 15. goes out to meet him,
when Samu•l Come to him, After the slaughter of the Am•lekites, 1 Sam. 15. Goes out to meet him,
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and sayes to him, Blessed be thou of the Lord, I have performed the commandment of the Lord;
and Says to him, Blessed be thou of the Lord, I have performed the Commandment of the Lord;
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and when Samuel answers him, what means then the bleating of the sheep in min• 〈 ◊ 〉,
and when Samuel answers him, what means then the bleating of the sheep in min• 〈 ◊ 〉,
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and the •owing of the oxen which I •ear? Saul replyes, They have brought them from the Amalekites to be a sacrifice to the Lord; and the •owing of the oxen which I •ear? Saul replies, They have brought them from the Amalekites to be a sacrifice to the Lord;
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He thought that he had •ufficiently keept the commandment of the Lord, though he had preserved an A•ag, and some •ew of the best beasts, especially for such an use:
He Thought that he had •ufficiently kept the Commandment of the Lord, though he had preserved an A•ag, and Some •ew of the best beasts, especially for such an use:
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Thus often natural men, if they do (as it were) two parts, or half of their duty, think they have done enough;
Thus often natural men, if they do (as it were) two parts, or half of their duty, think they have done enough;
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and that they may have peace o• that ground. 2ly. When persons think that they mean well, and have an honest aim and design;
and that they may have peace o• that ground. 2ly. When Persons think that they mean well, and have an honest aim and Design;
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and will (it may be) be ready to disput on that ground, with any that would find fault with them,
and will (it may be) be ready to dispute on that ground, with any that would find fault with them,
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and confidently assert that they have done well ▪ as Saul does with Samuel, in that same Chapter, who sayes, yea, I have obeyed the voice of the Lord,
and confidently assert that they have done well ▪ as Saul does with Samuel, in that same Chapter, who Says, yea, I have obeyed the voice of the Lord,
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and performed the commandment of the Lord; and performed the Commandment of the Lord;
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And that I have reserved these few sheep and oxen, I meant well, it was not from any greed or covetousnesse but to be a sacrifice for the Lora;
And that I have reserved these few sheep and oxen, I meant well, it was not from any greed or covetousness but to be a sacrifice for the Lora;
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what, sayes Samuel ▪ hath the Lord as great delight in burnt offerings and sacrifices,
what, Says Samuel ▪ hath the Lord as great delight in burned offerings and Sacrifices,
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as in obeying the voice of the Lord? to obey is better then sacrifice, &c. That which many men call a good mind,as in obeying the voice of the Lord? to obey is better then sacrifice, etc. That which many men call a good mind,
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or meaning, •s often the cut-throat of their peace, and hardneth them against just challenges.
or meaning, •s often the cutthroat of their peace, and Hardeneth them against just challenges.
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3ly. When men are ignorant of the Law of God, it makes them to have peace,3ly. When men Are ignorant of the Law of God, it makes them to have peace,
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when they have no ground •or it;
when they have no ground •or it;
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such are ready to think, that they have given o•edience to Gods commands, and that they have the Testimony of a good Conscience,
such Are ready to think, that they have given o•edience to God's commands, and that they have the Testimony of a good Conscience,
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because they know not the extent, and spiritual meaning of the Law of God;
Because they know not the extent, and spiritual meaning of the Law of God;
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as we may see in that man spoken of, Matth. 19. who said, all these have I keeped from my youth up;
as we may see in that man spoken of, Matthew 19. who said, all these have I keeped from my youth up;
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He did no• grosly dissemble when he said so, but he was ignorant (as I said 〈 ◊ 〉 now) of the spiritual meaning and extent of the Law;
He did no• grossly dissemble when he said so, but he was ignorant (as I said 〈 ◊ 〉 now) of the spiritual meaning and extent of the Law;
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he thought he was not covetous, if he did no• oppress, and knew not what it was to post-pone all things in the world to God,
he Thought he was not covetous, if he did no• oppress, and knew not what it was to postpone all things in the world to God,
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and that he was bound in some cases, and as he called him to it, to quite all, and to follow Christ;
and that he was bound in Some cases, and as he called him to it, to quite all, and to follow christ;
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and therefore turns his back on Christ, when he is put to the tryal:
and Therefore turns his back on christ, when he is put to the trial:
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how many will have a great deal of peace, such as it is, after they have prayed, bee• hearing a Sermon? resting on the 〈 ◊ 〉 performance,
how many will have a great deal of peace, such as it is, After they have prayed, bee• hearing a Sermon? resting on the 〈 ◊ 〉 performance,
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when in the mean time, they never discerned what it was to perform these duties spiritually;
when in the mean time, they never discerned what it was to perform these duties spiritually;
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they fancy that they are not guilty of breaking the first 〈 ◊ 〉, if they have not down-right worshipped any other God but the true God,
they fancy that they Are not guilty of breaking the First 〈 ◊ 〉, if they have not downright worshipped any other God but the true God,
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and know no spiritual 〈 ◊ 〉;
and know no spiritual 〈 ◊ 〉;
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that they are not guilty of murder, if they shed no man• blood, and know not, that rash anger is 〈 ◊ 〉 breach of that command, and murder before God; and so in other commands.
that they Are not guilty of murder, if they shed no man• blood, and know not, that rash anger is 〈 ◊ 〉 breach of that command, and murder before God; and so in other commands.
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4ly. When providence seems to countenance some particular in mens hand, and it goes with them;4ly. When providence seems to countenance Some particular in men's hand, and it Goes with them;
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they are ready to think in that case, they have the Testimony of their Conscience, and so speak peace to themselves;
they Are ready to think in that case, they have the Testimony of their Conscience, and so speak peace to themselves;
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as we see in Micah, when he has made his Teraphim, Ephod, and mol•en image, and meets with a vagrant Levit coming along, who 〈 ◊ 〉 to stay with him;
as we see in micah, when he has made his Teraphim, Ephod, and mol•en image, and meets with a vagrant Levit coming along, who 〈 ◊ 〉 to stay with him;
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Now (sayes he) I know that the Lord will do me good, s•ing I have a Levit to be my Priest; Now (Says he) I know that the Lord will do me good, s•ing I have a Levit to be my Priest;
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He looks on providences furnishing him with a Priest, as Gods approving of his making these images:
He looks on providences furnishing him with a Priest, as God's approving of his making these Images:
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we will also find in Rachel and Leah, two instances of this, Gen. 30. Rachel in her barrenness gives Bilhah her maid to Iacob, and when she had brought forth a Son, she sayes, God hath judge• me, and beard my voice;
we will also find in Rachel and Leah, two instances of this, Gen. 30. Rachel in her Barrenness gives Bilhah her maid to Iacob, and when she had brought forth a Son, she Says, God hath judge• me, and beard my voice;
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But Leah, when she hath given her maid to him, is more express, and clear,
But Leah, when she hath given her maid to him, is more express, and clear,
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while she sayes, after Zilpahs bringing forth a Son, God hath gives me my hire, because I have given my maid to my husband;
while she Says, After Zilpahs bringing forth a Son, God hath gives me my hire, Because I have given my maid to my husband;
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It is very rare for people, when they seem to be countenanced in such or such a particular, that they have a great mind for,
It is very rare for people, when they seem to be countenanced in such or such a particular, that they have a great mind for,
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so to reflect on their way, as not sadly to mistake;
so to reflect on their Way, as not sadly to mistake;
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there may be something of this, even in Believers, in so far as they have unmortified corruption in them;
there may be something of this, even in Believers, in so Far as they have unmortified corruption in them;
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all which sayes, that we have great need, and are so much the more concerned to study to be impartial,
all which Says, that we have great need, and Are so much the more concerned to study to be impartial,
d r-crq vvz, cst pns12 vhb j n1, cc vbr av av-d dt av-dc vvd pc-acp vvi pc-acp vbi j,
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and single, in grounding the Testimony of our Conscience, that we mistake it not;
and single, in grounding the Testimony of our Conscience, that we mistake it not;
cc j, p-acp vvg dt n1 pp-f po12 n1, cst pns12 vvb pn31 xx;
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For providence coun• us in a particular will not, if there be no more, prove us to be right in it;
For providence coun• us in a particular will not, if there be no more, prove us to be right in it;
c-acp n1 n1 pno12 p-acp dt j vmb xx, cs pc-acp vbb dx av-dc, vvb pno12 pc-acp vbi j-jn p-acp pn31;
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God not having given us that, as our Rule to walk by, but the law and testimony; by which the Conscience being well informed, and giving its Testimony accordingly;
God not having given us that, as our Rule to walk by, but the law and testimony; by which the Conscience being well informed, and giving its Testimony accordingly;
n1 xx vhg vvn pno12 d, c-acp po12 n1 pc-acp vvi p-acp, cc-acp dt n1 cc n1; p-acp r-crq dt n1 vbg av vvn, cc vvg po31 n1 av-vvg;
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that is the alone Testimony which can yield solid peace and joy.
that is the alone Testimony which can yield solid peace and joy.
cst vbz dt j n1 r-crq vmb vvi j n1 cc n1.
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For the 2d. thing, viz. Some false grounds (even beside these) that men use to rest upon;
For the 2d. thing, viz. some false grounds (even beside these) that men use to rest upon;
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we shall name these four, that are very unsound, and unsicker, and they are implyed in the Text. The 1. is implyed in Godly sincerity: for clearing of which, ye would take notice, that there may be a moral sincerity in mens practices that is not godly sincerity; which is opposit to more gross counterfeiting and dissembling;
we shall name these four, that Are very unsound, and unsicker, and they Are employed in the Text. The 1. is employed in Godly sincerity: for clearing of which, you would take notice, that there may be a moral sincerity in men's practices that is not godly sincerity; which is opposite to more gross counterfeiting and dissembling;
pns12 vmb vvi d crd, cst vbr av j, cc n1, cc pns32 vbr vvn p-acp dt np1 dt crd vbz vvn p-acp j n1: p-acp vvg pp-f r-crq, pn22 vmd vvi n1, cst a-acp vmb vbi dt j n1 p-acp ng2 n2 cst vbz xx j n1; r-crq vbz j-jn p-acp dc j n-vvg cc vvg;
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This we find to have been in Abimelech, Gen. 20. who said to God, In the integrity of my heart have I done this;
This we find to have been in Abimelech, Gen. 20. who said to God, In the integrity of my heart have I done this;
d pns12 vvb pc-acp vhi vbn p-acp np1, np1 crd r-crq vvd p-acp np1, p-acp dt n1 pp-f po11 n1 vhb pns11 vdn d;
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The man said not one thing, when he intended another;
The man said not one thing, when he intended Another;
dt n1 vvd xx crd n1, c-crq pns31 vvd j-jn;
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this moral sincerity will not prove a solid ground of the Testimony of a good Conscience;
this moral sincerity will not prove a solid ground of the Testimony of a good Conscience;
d j n1 vmb xx vvi dt j n1 pp-f dt n1 pp-f dt j n1;
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therefore we see that God plagues A•imelech, notwithstanding his moral honesty and sincerity;
Therefore we see that God plagues A•imelech, notwithstanding his moral honesty and sincerity;
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it is true, it may extenuat, and in some respect excuse a mans fault, as it does Pauls persecution, who did it ignorantly, and out of unbelief, and the Iews their zeal, which was not according to knowledge;
it is true, it may extenuat, and in Some respect excuse a men fault, as it does Paul's persecution, who did it ignorantly, and out of unbelief, and the Iews their zeal, which was not according to knowledge;
pn31 vbz j, pn31 vmb vvi, cc p-acp d n1 vvi dt ng1 n1, c-acp pn31 vdz npg1 n1, r-crq vdd pn31 av-j, cc av pp-f n1, cc dt np2 po32 n1, r-crq vbds xx vvg p-acp n1;
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but as the thing it self was not warrantable, so no such thing can be a solid ground of peace;
but as the thing it self was not warrantable, so no such thing can be a solid ground of peace;
p-acp p-acp dt n1 pn31 n1 vbds xx j, av dx d n1 vmb vbi dt j n1 pp-f n1;
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therefore the Iews zeal does not warrand them in that they did;
Therefore the Iews zeal does not warrant them in that they did;
av dt np2 n1 vdz xx vvb pno32 p-acp cst pns32 vdd;
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nor Pauls persecution to be no sin, as neither the one nor the other, nor both of them together, warrand these spoken of, 1 Iohn 16. who, in killing the servants of Christ, thought they did God good service;
nor Paul's persecution to be no since, as neither the one nor the other, nor both of them together, warrant these spoken of, 1 John 16. who, in killing the Servants of christ, Thought they did God good service;
ccx npg1 n1 pc-acp vbi dx n1, c-acp dx dt crd ccx dt n-jn, ccx d pp-f pno32 av, vvb d vvn pp-f, crd np1 crd zz, p-acp vvg dt n2 pp-f np1, vvd pns32 vdd np1 j n1;
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the matter must be right, otherwayes there can never be ground for a good Testimony of the Conscience;
the matter must be right, otherways there can never be ground for a good Testimony of the Conscience;
dt n1 vmb vbi j-jn, av pc-acp vmb av-x vbi vvn p-acp dt j n1 pp-f dt n1;
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There is somewhat of this kind of sincerity in many Merchants and Tradesmen, which makes them,
There is somewhat of this kind of sincerity in many Merchant's and Tradesmen, which makes them,
pc-acp vbz av pp-f d n1 pp-f n1 p-acp d n2 cc n2, r-crq vvz pno32,
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if they be any way morally honest in their dealings, to think, that they have Religion enough,
if they be any Way morally honest in their dealings, to think, that they have Religion enough,
cs pns32 vbb d n1 av-j j p-acp po32 n2-vvg, pc-acp vvi, cst pns32 vhb n1 av-d,
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and sufficient ground for a good Testimony from their Conscience; but alace, this will not do the business, nor obtain such a Testimony;
and sufficient ground for a good Testimony from their Conscience; but alace, this will not do the business, nor obtain such a Testimony;
cc j n1 p-acp dt j n1 p-acp po32 n1; cc-acp n1, d vmb xx vdi dt n1, ccx vvi d dt n1;
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it is not sure for nought, that Paul puts in this word for a ground of his Testimony, Godly Sincerity.
it is not sure for nought, that Paul puts in this word for a ground of his Testimony, Godly Sincerity.
pn31 vbz xx j p-acp pix, cst np1 vvz p-acp d n1 p-acp dt n1 pp-f po31 n1, j n1.
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The 2d. False ground is implyed in these words, not with fl•eshly wisdom; wherein ye may take notice, 1. that there is a fleshly wisdom, providence,
The 2d. False ground is employed in these words, not with fl•eshly Wisdom; wherein you may take notice, 1. that there is a fleshly Wisdom, providence,
dt crd. j n1 vbz vvn p-acp d n2, xx p-acp j n1; c-crq pn22 vmb vvi n1, crd d pc-acp vbz dt j n1, n1,
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or policy, whereby many men square their actions and wayes so, as the mean they pitch on may re•ch their end;
or policy, whereby many men square their actions and ways so, as the mean they pitch on may re•ch their end;
cc n1, c-crq d n2 vvb po32 n2 cc n2 av, c-acp dt j pns32 vvb a-acp vmb vvi po32 n1;
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and they may carry the matter so smoothly and handsomely, as not openly to offend, though they make but little Conscience, in the choice of means:
and they may carry the matter so smoothly and handsomely, as not openly to offend, though they make but little Conscience, in the choice of means:
cc pns32 vmb vvi dt n1 av av-j cc av-j, c-acp xx av-j pc-acp vvi, cs pns32 vvb p-acp j n1, p-acp dt n1 pp-f n2:
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but its not from a principle of Conscience, it is but worldly wisdom, which will come to nought.
but its not from a principle of Conscience, it is but worldly Wisdom, which will come to nought.
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2ly. Ye may notice here, that though this may keep a man sometimes from outward trouble,2ly. You may notice Here, that though this may keep a man sometime from outward trouble,
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and in a sort of quietnesse of mind, and may yeeld him some ground of expectation to gain his point;
and in a sort of quietness of mind, and may yield him Some ground of expectation to gain his point;
cc p-acp dt n1 pp-f n1 pp-f n1, cc vmb vvi pno31 d n1 pp-f n1 pc-acp vvi po31 n1;
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yet it will not give him solid peace, nor be the ground of a good Testimony from his Conscience:
yet it will not give him solid peace, nor be the ground of a good Testimony from his Conscience:
av pn31 vmb xx vvi pno31 j n1, ccx vbi dt n1 pp-f dt j n1 p-acp po31 n1:
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•ndeed, where a tender well informed Conscience rules, and bears sway, natural wisdom is a serviceable and useful hand - maid;
•ndeed, where a tender well informed Conscience rules, and bears sway, natural Wisdom is a serviceable and useful hand - maid;
av, c-crq dt j av vvn n1 vvz, cc vvz n1, j n1 vbz dt j cc j n1 - n1;
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but when a man designs a good end to be compassed by fleshly wisdom, without consulting Conscience in it;
but when a man designs a good end to be compassed by fleshly Wisdom, without consulting Conscience in it;
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though he should succeed, it will never give him peace.
though he should succeed, it will never give him peace.
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Therefore when Paul comes to Corinth to preach the Gospel, he declares that he will not preach nor disput to make a shew of his learning,
Therefore when Paul comes to Corinth to preach the Gospel, he declares that he will not preach nor dispute to make a show of his learning,
av c-crq np1 vvz p-acp np1 pc-acp vvi dt n1, pns31 vvz cst pns31 vmb xx vvi ccx vvi pc-acp vvi dt n1 pp-f po31 n1,
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or scholarcraft, nor to draw peoples respect and applause to himself, as the false teachers did;
or scholarcraft, nor to draw peoples respect and applause to himself, as the false Teachers did;
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but with holy simplicity, he plainly i•structs them in the knowledge of the truth, and reproves impartially their faults,
but with holy simplicity, he plainly i•structs them in the knowledge of the truth, and reproves impartially their Faults,
cc-acp p-acp j n1, pns31 av-j vvz pno32 p-acp dt n1 pp-f dt n1, cc vvz av-j po32 n2,
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and so commits the su•cess to God:
and so commits the su•cess to God:
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Thus a Minister may sinfully follow this rule or guide of fleshly wisdom, to come by a good end, to wit, the keeping of people from casting at his Ministry;
Thus a Minister may sinfully follow this Rule or guide of fleshly Wisdom, to come by a good end, to wit, the keeping of people from casting At his Ministry;
av dt n1 vmb av-j vvi d n1 cc n1 pp-f j n1, pc-acp vvi p-acp dt j n1, pc-acp vvi, dt n-vvg pp-f n1 p-acp vvg p-acp po31 n1;
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these false teachers that were in Corinth, who did not (it may be) preach gross errours,
these false Teachers that were in Corinth, who did not (it may be) preach gross errors,
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and might possibly think they had some good end, yet in their preaching, through much fleshly wisdom, they •ought themselves,
and might possibly think they had Some good end, yet in their preaching, through much fleshly Wisdom, they •ought themselves,
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and made it their great work to gain the peoples respect and applause, by conniving at their •aults, rather than to profit them, and to gain their Souls:
and made it their great work to gain the peoples respect and applause, by conniving At their •aults, rather than to profit them, and to gain their Souls:
cc vvd pn31 po32 j n1 pc-acp vvi dt ng1 n1 cc n1, p-acp vvg p-acp po32 n2, av-c cs pc-acp vvi pno32, cc pc-acp vvi po32 n2:
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wo, wo to such Ministers, who wink at the sins of their hearers, that they may infinua• themselves on them, and court their favours:
woe, woe to such Ministers, who wink At the Sins of their hearers, that they may infinua• themselves on them, and court their favours:
n1, uh-n p-acp d n2, r-crq vvb p-acp dt n2 pp-f po32 n2, cst pns32 vmb n1 px32 p-acp pno32, cc vvi po32 n2:
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but closly to our point, we say, that though men should have never so good an end, fleshly wisdom,
but closely to our point, we say, that though men should have never so good an end, fleshly Wisdom,
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and carnal policy will never minister ground of a good Testimony from their Conscience unto them.
and carnal policy will never minister ground of a good Testimony from their Conscience unto them.
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A th•rd false ground is implyed in these words, But by the grace of God, viz, as the principle of his actions and walk;
A th•rd false ground is employed in these words, But by the grace of God, videlicet, as the principle of his actions and walk;
dt vvd j n1 vbz vvn p-acp d n2, p-acp p-acp dt n1 pp-f np1, av, p-acp dt n1 pp-f po31 n2 cc n1;
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which insi•uats first, that there are some good things which men may do, not from a principle of grace,
which insi•uats First, that there Are Some good things which men may do, not from a principle of grace,
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but it may be from a meerly moral principle of pity, or a principle of natural courage, or the like;
but it may be from a merely moral principle of pity, or a principle of natural courage, or the like;
cc-acp pn31 vmb vbi p-acp dt av-j j n1 pp-f n1, cc dt n1 pp-f j n1, cc dt j;
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wherein however beneficial and acceptable these things may be to particular persons, or to humane societies,
wherein however beneficial and acceptable these things may be to particular Persons, or to humane societies,
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yet they can lay no solid ground of peace. 2. It insinuates that the thing that makes a man acceptable,
yet they can lay no solid ground of peace. 2. It insinuates that the thing that makes a man acceptable,
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and furnishes a good testimony to his Conscience, is, when he doth things from a principle of grace swaying and strengthning him;
and furnishes a good testimony to his Conscience, is, when he does things from a principle of grace swaying and strengthening him;
cc vvz dt j n1 p-acp po31 n1, vbz, c-crq pns31 vdz n2 p-acp dt n1 pp-f n1 vvg cc vvg pno31;
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and where this principle is not, Conscience can •ever give a well grounded testimony to a man, suppose •e should Preach and Dispute for the Truth,
and where this principle is not, Conscience can •ever give a well grounded testimony to a man, suppose •e should Preach and Dispute for the Truth,
cc c-crq d n1 vbz xx, n1 vmb av vvi dt av j-vvn n1 p-acp dt n1, vvb n1 vmd vvi cc vvb p-acp dt n1,
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and give his body to be burnt for it, therefore Paul sayes, that it was by the grace of God that he had his conversation in the world, and to them-ward.
and give his body to be burned for it, Therefore Paul Says, that it was by the grace of God that he had his Conversation in the world, and to them-ward.
cc vvi po31 n1 pc-acp vbi vvn p-acp pn31, av np1 vvz, cst pn31 vbds p-acp dt n1 pp-f np1 cst pns31 vhd po31 n1 p-acp dt n1, cc p-acp n1.
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A fourth false ground, that will not bear out a man is, when he only puts hand to some things,
A fourth false ground, that will not bear out a man is, when he only puts hand to Some things,
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or duties of Religion, without d•signing and endeavouring in the whole strain and tract of his way to perfect holiness in the fear of God, and to be pure as Christ is pure;
or duties of Religion, without d•signing and endeavouring in the Whole strain and tract of his Way to perfect holiness in the Fear of God, and to be pure as christ is pure;
cc n2 pp-f n1, p-acp vvg cc vvg p-acp dt j-jn n1 cc n1 pp-f po31 n1 p-acp j n1 p-acp dt n1 pp-f np1, cc pc-acp vbi j c-acp np1 vbz j;
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and without allowing himself in any sin, or in the neglect, or misper•ormance of any known Duty;
and without allowing himself in any since, or in the neglect, or misper•ormance of any known Duty;
cc p-acp vvg px31 p-acp d n1, cc p-acp dt n1, cc n1 pp-f d j-vvn n1;
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and the reason of the unsoundness of this ground is, that if a truly tender Conscience put a man to one duty, it will put him to all duties;
and the reason of the unsoundness of this ground is, that if a truly tender Conscience put a man to one duty, it will put him to all duties;
cc dt n1 pp-f dt n1 pp-f d n1 vbz, cst cs dt av-j j n1 vvi dt n1 p-acp crd n1, pn31 vmb vvi pno31 p-acp d n2;
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and if it put him to abstain from one sin, it will put him to indeavour to abst•in from all sins;
and if it put him to abstain from one since, it will put him to endeavour to abst•in from all Sins;
cc cs pn31 vvd pno31 pc-acp vvi p-acp crd n1, pn31 vmb vvi pno31 pc-acp vvi pc-acp vvi p-acp d n2;
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and Paul here gathers not his testimony from one action or two ▪ but from the tract of his Conversation.
and Paul Here gathers not his testimony from one actium or two ▪ but from the tract of his Conversation.
cc np1 av vvz xx po31 n1 p-acp crd n1 cc crd ▪ p-acp p-acp dt n1 pp-f po31 n1.
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Now if we lay by •ll these seeming and false grounds, it will be found that many,
Now if we lay by •ll these seeming and false grounds, it will be found that many,
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yea most persons have but an empty and •oom testimony, and a very ill grounded and unwarrantable peace.
yea most Persons have but an empty and •oom testimony, and a very ill grounded and unwarrantable peace.
uh av-ds n2 vhb p-acp dt j cc n1 n1, cc dt av av-jn vvn cc j n1.
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For the third thing we proposed to be spoke to, viz. The grounds of a good testimony;
For the third thing we proposed to be spoke to, viz. The grounds of a good testimony;
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we have them from the Text here in five or six steps, supposing the matter to be right,
we have them from the Text Here in five or six steps, supposing the matter to be right,
pns12 vhb pno32 p-acp dt n1 av p-acp crd cc crd n2, vvg dt n1 pc-acp vbi j-jn,
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as all along we have done;
as all along we have done;
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The first is, singleness in a mans end, that he be not seeking himself, but Gods honour mainly;
The First is, singleness in a men end, that he be not seeking himself, but God's honour mainly;
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which is implyed in that word simplicity; a single end conduces much to a mans peace;
which is employed in that word simplicity; a single end conduces much to a men peace;
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its a sine quo non to a joyful testimony of the Conscience, and the first step to it here.
its a sine quo non to a joyful testimony of the Conscience, and the First step to it Here.
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The second is, godly sincerity, which is not only opposit to more gross hypocri•ie, dissembling and coun•erfeiting,
The second is, godly sincerity, which is not only opposite to more gross hypocri•ie, dissembling and coun•erfeiting,
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but contradistinguished also from meerly moral sincerity;
but contradistinguished also from merely moral sincerity;
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its not only to be honest before men and (to say so) before the Conscience, but also before God;
its not only to be honest before men and (to say so) before the Conscience, but also before God;
pn31|vbz xx av-j pc-acp vbi j p-acp n2 cc (pc-acp vvi av) p-acp dt n1, cc-acp av c-acp np1;
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I was also upright before him, and in his eye sight, sayes David, Psal. 18. See to this purpose, Luke 1 verse 6. and verse 75. and what the same Apostle sayes in the following Chapter, verse last.I was also upright before him, and in his eye sighed, Says David, Psalm 18. See to this purpose, Lycia 1 verse 6. and verse 75. and what the same Apostle Says in the following Chapter, verse last.
pns11 vbds av av-j p-acp pno31, cc p-acp po31 n1 n1, vvz np1, np1 crd n1 p-acp d n1, av crd n1 crd cc n1 crd cc q-crq dt d n1 vvz p-acp dt vvg n1, n1 ord.
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But as of God, in the sight of God speak we in Christ; But as of God, in the sighed of God speak we in christ;
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this godly sincerity in a word is, when through grace a man walks so as he may be approven and commended by God,
this godly sincerity in a word is, when through grace a man walks so as he may be approven and commended by God,
d j n1 p-acp dt n1 vbz, c-crq p-acp n1 dt n1 vvz av c-acp pns31 vmb vbi vvi cc vvn p-acp np1,
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and not by his own Conscience only, let be by men, by whom to be judged either this or that way, is but a small thing as the Apostle speaks, 1 Cor. 4 3. Sincerity puts a man to aim at holiness and a conformity to God,
and not by his own Conscience only, let be by men, by whom to be judged either this or that Way, is but a small thing as the Apostle speaks, 1 Cor. 4 3. Sincerity puts a man to aim At holiness and a conformity to God,
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and suffers him not to think it enough to have no challenge, but to try if there be ground for it.
and suffers him not to think it enough to have no challenge, but to try if there be ground for it.
cc vvz pno31 xx pc-acp vvi pn31 av-d pc-acp vhi dx n1, cc-acp pc-acp vvi cs pc-acp vbi vvn p-acp pn31.
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A third ground (which is negative) is in the next words, not with fleshly wisdom, but (as he said) with spiritual wisdom, with that wisdom which is from above;
A third ground (which is negative) is in the next words, not with fleshly Wisdom, but (as he said) with spiritual Wisdom, with that Wisdom which is from above;
dt ord n1 (r-crq vbz j-jn) vbz p-acp dt ord n2, xx p-acp j n1, p-acp (c-acp pns31 vvd) p-acp j n1, p-acp d n1 r-crq vbz p-acp a-acp;
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for though •leshly wisdom be decryed, yet so is not spiritual wisdom;
for though •leshly Wisdom be decried, yet so is not spiritual Wisdom;
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it being a great help to a circumspect Christian walk, as we shew from these words, Eph. 5. Walk circumspectly not as fools,
it being a great help to a circumspect Christian walk, as we show from these words, Ephesians 5. Walk circumspectly not as Fools,
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but as wise, redeeming the time; but as wise, redeeming the time;
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and it is nothing else but a spiritually watchful and frugal catching hold of, and improving every opportunity of doing good,
and it is nothing Else but a spiritually watchful and frugal catching hold of, and improving every opportunity of doing good,
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and of appearing for God, and the promoting of his interest within us and without us,
and of appearing for God, and the promoting of his Interest within us and without us,
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as he calls us to it;
as he calls us to it;
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wisely to observe, and watchfully to guard against whatever may be a diversion to us from our main work,
wisely to observe, and watchfully to guard against whatever may be a diversion to us from our main work,
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and to strick in with what may further us in it, so that nothing may wound or marr our peace;
and to strick in with what may further us in it, so that nothing may wound or mar our peace;
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Thus holy Iob hath some peace from this, I was not (sayeth he) in safety, neither had I rest,
Thus holy Job hath Some peace from this, I was not (Saith he) in safety, neither had I rest,
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neither was I quiet, yet trouble came; neither was I quiet, yet trouble Come;
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It is some ease to his mind, to reflect on his spiritually wise, and thrifty improving of his time,
It is Some ease to his mind, to reflect on his spiritually wise, and thrifty improving of his time,
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when his great trouble fell on him, That he was not secure, but praying, and offering sacrifice for himself, and his family.
when his great trouble fell on him, That he was not secure, but praying, and offering sacrifice for himself, and his family.
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A fourth ground is, the acting and exercising of grace, by the grace of God, (sayeth the Apostle) That is, I had more then a natural principle exercised in my doing of duty;
A fourth ground is, the acting and exercising of grace, by the grace of God, (Saith the Apostle) That is, I had more then a natural principle exercised in my doing of duty;
dt ord n1 vbz, dt n-vvg cc vvg pp-f n1, p-acp dt n1 pp-f np1, (vvz dt n1) cst vbz, pns11 vhd dc cs dt j n1 vvn p-acp po11 vdg pp-f n1;
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I did not things in my own strength, but God was depended on, and acknowledged, and his help sought and found:
I did not things in my own strength, but God was depended on, and acknowledged, and his help sought and found:
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where we may take notice, that the right improving of grace, is the main ground of the good Testimony of a good Conscience,
where we may take notice, that the right improving of grace, is the main ground of the good Testimony of a good Conscience,
c-crq pns12 vmb vvi n1, cst dt n-jn vvg pp-f n1, vbz dt j n1 pp-f dt j n1 pp-f dt j n1,
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and a no•able help to attain it; not only the having of our nature renewed ▪ but our having grace in exercise;
and a no•able help to attain it; not only the having of our nature renewed ▪ but our having grace in exercise;
cc dt j n1 pc-acp vvi pn31; xx av-j dt vhg pp-f po12 n1 vvn ▪ p-acp po12 vhg n1 p-acp n1;
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to be praying in the spirit, praising in the spirit, hearing in Faith, and walking up and down in his name;
to be praying in the Spirit, praising in the Spirit, hearing in Faith, and walking up and down in his name;
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not lippening to our selves, and to our own strength, but to him and to the strength of his Grace.
not lippening to our selves, and to our own strength, but to him and to the strength of his Grace.
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A fifth ground is, That when all this is in some measure win at, a man be making Conscience of examining,
A fifth ground is, That when all this is in Some measure win At, a man be making Conscience of examining,
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and searching himself, and reflecting on his way, that he may know that it is so;
and searching himself, and reflecting on his Way, that he may know that it is so;
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for though Paul had his conversation by the grace of God, in simplicity, not in fleshly wisdom &c. yet he had not this joyful testimony of his Conscience till he put it to proof,
for though Paul had his Conversation by the grace of God, in simplicity, not in fleshly Wisdom etc. yet he had not this joyful testimony of his Conscience till he put it to proof,
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and found it to be so indeed; and if he had not done this, he had not had Consciences good Testimony.
and found it to be so indeed; and if he had not done this, he had not had Consciences good Testimony.
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A 6th and last ground is, when all this is done, that a man be denyed to it,
A 6th and last ground is, when all this is done, that a man be denied to it,
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and lay the weight of it only upon, and give the commendation of it altogether to the grace of God;
and lay the weight of it only upon, and give the commendation of it altogether to the grace of God;
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that he single himself out ▪ and exclude himself from having any praise of that which he hath attained to;
that he single himself out ▪ and exclude himself from having any praise of that which he hath attained to;
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therefore the Apostle here attributes all to grace;
Therefore the Apostle Here attributes all to grace;
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as he doth in like manner. 1. Cor. 15. v. 10. I laboured, sayes •e, more abundantly then they all,
as he does in like manner. 1. Cor. 15. v. 10. I laboured, Says •e, more abundantly then they all,
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yet not I, but the grace of God which was with me: and by the grace of God, I am what I am; yet not I, but the grace of God which was with me: and by the grace of God, I am what I am;
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he takes indeed a large Testimony to himself, for the Corint•ians their edif•cation; but attributes all to the grace of God:
he Takes indeed a large Testimony to himself, for the Corint•ians their edif•cation; but attributes all to the grace of God:
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Now when we speak of acknowledging Gods grace, we would not have it done complementingly, or for fostering of pride or vanity, because of its being dispensed to us;
Now when we speak of acknowledging God's grace, we would not have it done compliment, or for fostering of pride or vanity, Because of its being dispensed to us;
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but it would be done humbly and soberly;
but it would be done humbly and soberly;
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for a little spiritual pride, conceit and vanity, in reflecting upon what men have, or do this way, will be as a dead Flee, that will make this Box of savoury and precious oyntment to send forth a stinking smel;
for a little spiritual pride, conceit and vanity, in reflecting upon what men have, or do this Way, will be as a dead Flee, that will make this Box of savoury and precious ointment to send forth a stinking Smell;
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as we s•e in the proud Pharisee, who vainly and vauntingly said, I thank thee that I am not like this Publican;
as we s•e in the proud Pharisee, who vainly and vauntingly said, I thank thee that I am not like this Publican;
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There is nothing more necessary for keeping the Testimony of a good Conscience clear, then to be very humble under it, and much denyed to it.
There is nothing more necessary for keeping the Testimony of a good Conscience clear, then to be very humble under it, and much denied to it.
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SERMON I. HEB. 13. v. 18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
SERMON I HEBREW. 13. v. 18. prey for us: for we trust we have a good conscience, in all things willing to live honestly.
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IT is indeed a very exercising, and up-taking business to attain and come by a good Conscience;
IT is indeed a very exercising, and uptaking business to attain and come by a good Conscience;
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but it hath a most sweetly refreshing, and strongly com•orting fruit growing out of 〈 ◊ 〉, when it is attained;
but it hath a most sweetly refreshing, and strongly com•orting fruit growing out of 〈 ◊ 〉, when it is attained;
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and who ever hath through grace attained it, have never found reason to think their lab•ur 〈 ◊ 〉,
and who ever hath through grace attained it, have never found reason to think their lab•ur 〈 ◊ 〉,
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or their pains ill bestowed, or too great: The calmnes, composure and tranquility of Soul, with the ho•y and 〈 ◊ 〉 confidence,
or their pains ill bestowed, or too great: The calmness, composure and tranquillity of Soul, with the ho•y and 〈 ◊ 〉 confidence,
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and boldness to God-ward, with the 〈 ◊ 〉, and joy that result and flow from this difficult ex• super-abundantly compense all the labour and pains bestowed on it:
and boldness to Godward, with the 〈 ◊ 〉, and joy that result and flow from this difficult ex• superabundantly compense all the labour and pains bestowed on it:
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That we may be stirred up, and provoked vigourously to indeavour, in the strength o• Christ, the having and maintaining a Con•cience, void of ▪ offence toward God and Men,
That we may be stirred up, and provoked vigorously to endeavour, in the strength o• christ, the having and maintaining a Con•cience, void of ▪ offence towards God and Men,
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and somewhat of the peace and joy that now from the well grounded assurance of its being attained;
and somewhat of the peace and joy that now from the well grounded assurance of its being attained;
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we have made choice o• these words to speak a little to them: Wherein the Apostle, 1. asserts his attaining of this, with confidence and boldness;
we have made choice o• these words to speak a little to them: Wherein the Apostle, 1. asserts his attaining of this, with confidence and boldness;
pns12 vhb vvn j n1 d n2 pc-acp vvi dt j p-acp pno32: c-crq dt n1, crd n2 po31 vvg pp-f d, p-acp n1 cc n1;
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We trust (sayeth he) we have a good conscience. 2. He proves his assertion ▪ •y giving an evidence o• the truth of it;We trust (Saith he) we have a good conscience. 2. He Proves his assertion ▪ •y giving an evidence o• the truth of it;
pns12 vvb (vvz pns31) pns12 vhb dt j n1. crd pns31 vvz po31 n1 ▪ uh-x vvg dt n1 n1 dt n1 pp-f pn31;
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o• by explicating that which he calleth a good Conscience, in all things (saith he) willing to live •onestly; endeavouring in every thing to walk according to the rule,
o• by explicating that which he calls a good Conscience, in all things (Says he) willing to live •onestly; endeavouring in every thing to walk according to the Rule,
n1 p-acp vvg d r-crq pns31 vvz dt j n1, p-acp d n2 (vvz pns31) j pc-acp vvi av-j; vvg p-acp d n1 pc-acp vvi vvg p-acp dt n1,
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and to approve our selves to God.
and to approve our selves to God.
cc pc-acp vvi po12 n2 p-acp np1.
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We shall in the first place, speak some what shortly to the explication, and scope of the words;
We shall in the First place, speak Some what shortly to the explication, and scope of the words;
pns12 vmb p-acp dt ord n1, vvb d r-crq av-j p-acp dt n1, cc n1 pp-f dt n2;
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There are three expressions in his assertion, concerning his Conscience, which hold forth a very high attainment, The 1. Is, a good conscience; The word good signifies not only that which is • profitable good,
There Are three expressions in his assertion, Concerning his Conscience, which hold forth a very high attainment, The 1. Is, a good conscience; The word good signifies not only that which is • profitable good,
pc-acp vbr crd n2 p-acp po31 n1, vvg po31 n1, r-crq vvb av dt j j n1, dt crd vbz, dt j n1; dt n1 j vvz xx av-j d r-crq vbz • j j,
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but also that which is a fair, pleasant and delectable good; insinuating, that it is such a Conscience, as hath some what in it commendable, beautiful,
but also that which is a fair, pleasant and delectable good; insinuating, that it is such a Conscience, as hath Some what in it commendable, beautiful,
cc-acp av cst r-crq vbz dt j, j cc j j; vvg, cst pn31 vbz d dt n1, c-acp vhz d r-crq p-acp pn31 j, j,
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and amiable, fitted to make others fall in love with it;
and amiable, fitted to make Others fallen in love with it;
cc j, vvn pc-acp vvi n2-jn vvi p-acp n1 p-acp pn31;
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so much the word signifies. 2 Tim. 4. 7. and Matt. 26. 10. The 2. is, We trust, Holding out the confidence whereby he asserts the having of a good Conscience;
so much the word signifies. 2 Tim. 4. 7. and Matt. 26. 10. The 2. is, We trust, Holding out the confidence whereby he asserts the having of a good Conscience;
av av-d dt n1 vvz. crd np1 crd crd cc np1 crd crd dt crd vbz, pns12 vvb, vvg av dt n1 c-crq pns31 vvz dt vhg pp-f dt j n1;
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its not such trust, as many of us have, which we use to call our good hope, Which is rather a conjecturing,
its not such trust, as many of us have, which we use to call our good hope, Which is rather a conjecturing,
pn31|vbz xx d n1, c-acp d pp-f pno12 vhb, r-crq pns12 vvb pc-acp vvi po12 j n1, r-crq vbz av-c dt vvg,
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or ▪ guessing, then any well-grounded confidence; but its such a confidence, and perswasion, as is founded on good and solid grounds.
or ▪ guessing, then any wellgrounded confidence; but its such a confidence, and persuasion, as is founded on good and solid grounds.
cc ▪ vvg, cs d j n1; cc-acp pn31|vbz d dt n1, cc n1, c-acp vbz vvn p-acp j cc j n2.
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The 3•. is, in all things, holding forth the extent of it, as if he had said ▪ in our privat walk, as Christians;
The 3•. is, in all things, holding forth the extent of it, as if he had said ▪ in our private walk, as Christians;
dt n1. vbz, p-acp d n2, vvg av dt n1 pp-f pn31, c-acp cs pns31 vhd vvn ▪ p-acp po12 j n1, c-acp np1;
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and in our publick imployment, as Ministers of the Gospel;
and in our public employment, as Ministers of the Gospel;
cc p-acp po12 j n1, c-acp n2 pp-f dt n1;
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in our suffering for Truth, and in our doing for it, even in all things, we have a good Conscience ▪ 2ly. There is the evidence,
in our suffering for Truth, and in our doing for it, even in all things, we have a good Conscience ▪ 2ly. There is the evidence,
p-acp po12 n1 p-acp n1, cc p-acp po12 vdg c-acp pn31, av p-acp d n2, pns12 vhb dt j n1 ▪ av-j. pc-acp vbz dt n1,
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or exp•ication of this, in the words following;
or exp•ication of this, in the words following;
cc n1 pp-f d, p-acp dt n2 vvg;
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because it might be thought strange, that he should so confidently as•ert a good Conscience in all things,
Because it might be Thought strange, that he should so confidently as•ert a good Conscience in all things,
c-acp pn31 vmd vbi vvn j, cst pns31 vmd av av-j vvi dt j n1 p-acp d n2,
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as if he had been without sin;
as if he had been without since;
c-acp cs pns31 vhd vbn p-acp n1;
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He explains his meaning in other three words, shewing what he takes to be a good Conscience;
He explains his meaning in other three words, showing what he Takes to be a good Conscience;
pns31 vvz po31 n1 p-acp j-jn crd n2, vvg r-crq pns31 vvz pc-acp vbi dt j n1;
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The 1. word is willing, which holds out his kindly inclination, and the determinatness of his resolution anent the thing, it was his desire, design,
The 1. word is willing, which holds out his kindly inclination, and the determinatness of his resolution anent the thing, it was his desire, Design,
dt crd n1 vbz j, r-crq vvz av po31 j n1, cc dt n1 pp-f po31 n1 p-acp dt n1, pn31 vbds po31 n1, n1,
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and delight, to be right in every thing;
and delight, to be right in every thing;
cc n1, pc-acp vbi j-jn p-acp d n1;
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as Nehemias was, to fear Gods name; and though he came so far short, as that the evil which he would not, he did,
as Nehemiah was, to Fear God's name; and though he Come so Far short, as that the evil which he would not, he did,
c-acp np1 vbds, pc-acp vvi npg1 n1; cc cs pns31 vvd av av-j j, c-acp cst dt n-jn r-crq pns31 vmd xx, pns31 vdd,
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and the good which he would fain have done, he could not come at it;
and the good which he would fain have done, he could not come At it;
cc dt j r-crq pns31 vmd av-j vhi vdn, pns31 vmd xx vvi p-acp pn31;
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yet he delighted not, he approved not himself in the evil, neither did he design it,
yet he delighted not, he approved not himself in the evil, neither did he Design it,
av pns31 vvd xx, pns31 vvd xx px31 p-acp dt n-jn, dx vdd pns31 n1 pn31,
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but rather had it for his burden and affliction;
but rather had it for his burden and affliction;
cc-acp av-c vhd pn31 p-acp po31 n1 cc n1;
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as he gives us an account, Rom. 7. This then is the Apostles meaning in that high assertion, viz. that it was his desire, design, indeavour and delight to have it so.
as he gives us an account, Rom. 7. This then is the Apostles meaning in that high assertion, viz. that it was his desire, Design, endeavour and delight to have it so.
c-acp pns31 vvz pno12 dt n1, np1 crd np1 av vbz dt np1 vvg p-acp d j n1, n1 cst pn31 vbds po31 n1, n1, vvb cc n1 pc-acp vhi pn31 av.
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The • d word, is to live, which in the original, is to converse, and looks to his whole conversation ▪ It ▪ was not only to be holy in such or such a duty,
The • worser word, is to live, which in the original, is to converse, and looks to his Whole Conversation ▪ It ▪ was not only to be holy in such or such a duty,
dt • sy n1, vbz pc-acp vvi, r-crq p-acp dt n-jn, vbz pc-acp vvi, cc vvz p-acp po31 j-jn n1 ▪ pn31 ▪ vbds xx av-j pc-acp vbi j p-acp d cc d dt n1,
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as in praying ▪ preaching and the like; but in all manner ▪ of conversation.
as in praying ▪ preaching and the like; but in all manner ▪ of Conversation.
c-acp p-acp vvg ▪ vvg cc dt j; cc-acp p-acp d n1 ▪ pp-f n1.
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The 3d word is •onestly, Which is the adverb of the same word called good before,
The 3d word is •onestly, Which is the adverb of the same word called good before,
dt crd n1 vbz av-j, r-crq vbz dt n1 pp-f dt d n1 vvn j a-acp,
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and sign•fies to live pleasantly, desireably, worthily, or honourably;
and sign•fies to live pleasantly, desireably, worthily, or honourably;
cc vvz pc-acp vvi av-j, av-j, av-j, cc av-j;
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even to live so as the Gospel might not suffer by any thing in his walk;
even to live so as the Gospel might not suffer by any thing in his walk;
av pc-acp vvi av c-acp dt n1 vmd xx vvi p-acp d n1 p-acp po31 n1;
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and so, as none of the seekers of God might be ashamed for his sake; and so, as none might be fainted, disheartned, or discouraged to pray for him.
and so, as none of the seekers of God might be ashamed for his sake; and so, as none might be fainted, disheartened, or discouraged to pray for him.
cc av, c-acp pix pp-f dt n2 pp-f np1 vmd vbi j p-acp po31 n1; cc av, c-acp pix vmd vbi vvn, vvn, cc vvn pc-acp vvi p-acp pno31.
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As for the scope of the words, You see they are subjoyned to, and connected with the immediatly preceeding exhortation, to pray for him,
As for the scope of the words, You see they Are subjoined to, and connected with the immediately preceding exhortation, to pray for him,
c-acp p-acp dt n1 pp-f dt n2, pn22 vvb pns32 vbr vvn p-acp, cc vvn p-acp dt av-j j-vvg n1, pc-acp vvi p-acp pno31,
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and are given as the reason why they should do so;
and Are given as the reason why they should do so;
cc vbr vvn p-acp dt n1 c-crq pns32 vmd vdi av;
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Paul being made use of by the holy Ghost, as his Pen-man, to write this Epistle, he does (as its ordinary for him in others of his Epistles) commend himself to the prayers of the Saints, to whom he writes:Paul being made use of by the holy Ghost, as his Penman, to write this Epistle, he does (as its ordinary for him in Others of his Epistles) commend himself to the Prayers of the Saints, to whom he writes:
np1 vbg vvn n1 pp-f p-acp dt j n1, c-acp po31 n1, pc-acp vvi d n1, pns31 vdz (c-acp pn31|vbz j p-acp pno31 p-acp n2-jn pp-f po31 n2) vvb px31 p-acp dt n2 pp-f dt n2, p-acp ro-crq pns31 vvz:
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and because he was ill spoken of, aud mis-represented, as an enemy to the Law of Moses, and to the I•wish N•tion;
and Because he was ill spoken of, and misrepresented, as an enemy to the Law of Moses, and to the I•wish N•tion;
cc c-acp pns31 vbds av-jn vvn pp-f, cc j, c-acp dt n1 p-acp dt n1 pp-f np1, cc p-acp dt j n1;
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least any thing of that should s•ick with them, or stand in the way of their praying for him;
lest any thing of that should s•ick with them, or stand in the Way of their praying for him;
cs d n1 pp-f cst vmd vvi p-acp pno32, cc vvb p-acp dt n1 pp-f po32 vvg p-acp pno31;
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He obv•ats their objection (as it were) and sayes, ye may pray for us,
He obv•ats their objection (as it were) and Says, you may pray for us,
pns31 vvz po32 n1 (c-acp pn31 vbdr) cc vvz, pn22 vmb vvi p-acp pno12,
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for however we be mis•aken, and mis-reported of by many, yet we have a good Conscience, willing, designing,
for however we be mis•aken, and misreported of by many, yet we have a good Conscience, willing, designing,
c-acp c-acp pns12 vbb vvn, cc j pp-f p-acp d, av pns12 vhb dt j n1, j, vvg,
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and endeavouring to live honestly, •o as the Gospel of Christ may suffer in nothing by us;
and endeavouring to live honestly, •o as the Gospel of christ may suffer in nothing by us;
cc vvg pc-acp vvi av-j, av c-acp dt n1 pp-f np1 vmb vvi p-acp pix p-acp pno12;
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but that rather the repute, and interest thereof, may be furthered and advanced;
but that rather the repute, and Interest thereof, may be furthered and advanced;
cc-acp cst av-c dt n1, cc n1 av, vmb vbi vvn cc vvn;
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And by this he binds on them (as ye shall God willing hear) the exhortation to pray for him.
And by this he binds on them (as you shall God willing hear) the exhortation to pray for him.
cc p-acp d pns31 vvz p-acp pno32 (c-acp pn22 vmb np1 j vvi) dt n1 pc-acp vvi p-acp pno31.
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We intend to •nsist on the latter part of the verse, yet because the consideration of the scope may be of considerable use, we shall shortly,
We intend to •nsist on the latter part of the verse, yet Because the consideration of the scope may be of considerable use, we shall shortly,
pns12 vvb pc-acp vvi p-acp dt d n1 pp-f dt n1, av c-acp dt n1 pp-f dt n1 vmb vbi pp-f j n1, pns12 vmb av-j,
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and but in passing, touch on some observations from it;
and but in passing, touch on Some observations from it;
cc p-acp p-acp vvg, vvb p-acp d n2 p-acp pn31;
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The first whereof (which is 〈 ◊ 〉) is, That a man that endeavours sincerely,
The First whereof (which is 〈 ◊ 〉) is, That a man that endeavours sincerely,
dt ord c-crq (r-crq vbz 〈 sy 〉) vbz, cst dt n1 cst vvz av-j,
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and seriously to keep a good Conscience, may yet, notwithstanding be exceedingly mistaken, and mis-represented in the world;
and seriously to keep a good Conscience, may yet, notwithstanding be exceedingly mistaken, and misrepresented in the world;
cc av-j pc-acp vvi dt j n1, vmb av, c-acp vbb av-vvg j, cc j p-acp dt n1;
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Paul here found it needful to clear himself thus, which he needed not to have done,Paul Here found it needful to clear himself thus, which he needed not to have done,
np1 av vvd pn31 j pc-acp vvi px31 av, r-crq pns31 vvd xx pc-acp vhi vdn,
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if he had not been much mistaken, and mis-represented.
if he had not been much mistaken, and misrepresented.
cs pns31 vhd xx vbn av-d vvn, cc j.
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2ly. Observe, That a man under many mistakes, misrepresentations, and reproaches, may have a good Conscience;2ly. Observe, That a man under many mistakes, misrepresentations, and Reproaches, may have a good Conscience;
av-j. vvb, cst dt n1 p-acp d n2, n2, cc n2, vmb vhi dt j n1;
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so that a man is not in reference thereto obleidged to stand to others thoughts, and judgement of him;
so that a man is not in Referente thereto obliged to stand to Others thoughts, and judgement of him;
av cst dt n1 vbz xx p-acp n1 av vvn pc-acp vvi p-acp ng2-jn n2, cc n1 pp-f pno31;
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Thus it was a smal thing for this same Apostle, to be judged by mans judgement;
Thus it was a small thing for this same Apostle, to be judged by men judgement;
av pn31 vbds dt j n1 p-acp d d n1, pc-acp vbi vvn p-acp ng1 n1;
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As he tells us, 1 Cor. 4. v. 3. Therefore ye would beware to lay weight on mistakes, mis-representations, or false reports of men;
As he tells us, 1 Cor. 4. v. 3. Therefore you would beware to lay weight on mistakes, misrepresentations, or false reports of men;
c-acp pns31 vvz pno12, crd np1 crd n1 crd av pn22 vmd vvi pc-acp vvi n1 p-acp n2, j, cc j n2 pp-f n2;
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since a good report, and a good Conscience go not alwayes together; Paul went through good report and ill report, and digested all these things;
since a good report, and a good Conscience go not always together; Paul went through good report and ill report, and digested all these things;
c-acp dt j n1, cc dt j n1 vvb xx av av; np1 vvd p-acp j n1 cc j-jn n1, cc vvn d d n2;
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so that his peace, and the Testimony of a good Conscience were not thereby marred.
so that his peace, and the Testimony of a good Conscience were not thereby marred.
av cst po31 n1, cc dt n1 pp-f dt j n1 vbdr xx av vvn.
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3ly. Observe, That clearness as to a good Conscience under mistakes and reproaches, is a great and notable ground of con•idence and boldness, to such as are so mistaken and reproached;3ly. Observe, That clearness as to a good Conscience under mistakes and Reproaches, is a great and notable ground of con•idence and boldness, to such as Are so mistaken and reproached;
av-j. vvb, cst n1 c-acp p-acp dt j n1 p-acp n2 cc n2, vbz dt j cc j n1 pp-f n1 cc n1, p-acp d c-acp vbr av vvn cc vvn;
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many times men care but little for a good Conscience;
many times men care but little for a good Conscience;
d n2 n2 vvb p-acp j c-acp dt j n1;
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but when all the world (as it were) comes in a mans tops, the confidence of a good Conscience is an excellent, and none-such friend and companion;
but when all the world (as it were) comes in a men tops, the confidence of a good Conscience is an excellent, and nonesuch friend and Companion;
cc-acp c-crq d dt n1 (c-acp pn31 vbdr) vvz p-acp dt ng1 n2, dt n1 pp-f dt j n1 vbz dt j, cc j n1 cc n1;
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it hath great weight with Paul here, and is a sufficient counter-poise to all the reproaches and calumn•es they could load him with;
it hath great weight with Paul Here, and is a sufficient counterpoise to all the Reproaches and calumn•es they could load him with;
pn31 vhz j n1 p-acp np1 av, cc vbz dt j n1 p-acp d dt n2 cc n2 pns32 vmd vvi pno31 p-acp;
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though he was looked on even as the filth of the world, and the off-scourings of all things.
though he was looked on even as the filth of the world, and the Offscourings of all things.
cs pns31 vbds vvn p-acp av c-acp dt n1 pp-f dt n1, cc dt j pp-f d n2.
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4879
4ly. Observe, That when men meet with many reproaches, and walk in a way that is attended with a multitude of snares, they need more then a guessing or a conjectural un certainty,4ly. Observe, That when men meet with many Reproaches, and walk in a Way that is attended with a multitude of snares, they need more then a guessing or a conjectural un certainty,
av-j. vvb, cst c-crq n2 vvb p-acp d n2, cc vvi p-acp dt n1 cst vbz vvn p-acp dt n1 pp-f n2, pns32 vvb av-dc cs dt vvg cc dt j fw-fr n1,
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as to the Testimony of a good Conscience anent their being right; even a-well-grounded certainty and perswasion;
as to the Testimony of a good Conscience anent their being right; even a-well-grounded certainty and persuasion;
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Paul doth not say here, we suppose or hope (as many of you understand hope) but we trust, or are firmly perswaded;Paul does not say Here, we suppose or hope (as many of you understand hope) but we trust, or Are firmly persuaded;
np1 vdz xx vvi av, pns12 vvb cc vvb (c-acp d pp-f pn22 vvb n1) p-acp pns12 vvb, cc vbr av-j vvn;
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men would study alwayes to be clear in what they do, but more especially, when their way may be offended at,
men would study always to be clear in what they do, but more especially, when their Way may be offended At,
n2 vmd vvi av pc-acp vbi j p-acp r-crq pns32 vdb, cc-acp av-dc av-j, c-crq po32 n1 vmb vbi vvn p-acp,
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and they reproached on account thereof;
and they reproached on account thereof;
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and most especially as to that part of their way, that is like to be most offended at.
and most especially as to that part of their Way, that is like to be most offended At.
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More particularly from these words considered as a reason of the fore-going exhortation to pray for him.
More particularly from these words considered as a reason of the foregoing exhortation to pray for him.
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Observe, 1. That a man who hath a good Conscience, and is most clear in it;Observe, 1. That a man who hath a good Conscience, and is most clear in it;
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doth ordinarily lay most weight on prayer, and is most in love with that sweet exercise;
does ordinarily lay most weight on prayer, and is most in love with that sweet exercise;
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so that he will not only pray for himself, but will also desire others to pray for him;
so that he will not only pray for himself, but will also desire Others to pray for him;
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Its never a good Conscience in a man, that makes him slight prayer himself, or the prayers of others for him.
Its never a good Conscience in a man, that makes him slight prayer himself, or the Prayers of Others for him.
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2ly, Observe, That a man that hath a good Conscience, will desire, and think himself concerned to endeavour not to be mistaken by others;2ly, Observe, That a man that hath a good Conscience, will desire, and think himself concerned to endeavour not to be mistaken by Others;
av-j, vvb, cst dt n1 cst vhz dt j n1, vmb vvi, cc vvb px31 vvn p-acp n1 xx pc-acp vbi vvn p-acp n2-jn;
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he will not boast of his good Conscience, not caring what others think or say of him;
he will not boast of his good Conscience, not caring what Others think or say of him;
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but will seek to remove any offence that may be taken at his way, or that may give any the least ground to make his integrity to be called in question:
but will seek to remove any offence that may be taken At his Way, or that may give any the least ground to make his integrity to be called in question:
cc-acp vmb vvi pc-acp vvi d n1 cst vmb vbi vvn p-acp po31 n1, cc cst vmb vvi d dt ds n1 pc-acp vvi po31 n1 pc-acp vbi vvn p-acp n1:
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as Paul doth here, and 2 Cor. 12. Where he sayeth, v. 11. I am become a fool in glorying;
as Paul does Here, and 2 Cor. 12. Where he Saith, v. 11. I am become a fool in glorying;
c-acp np1 vdz av, cc crd np1 crd c-crq pns31 vvz, n1 crd pns11 vbm vvn dt n1 p-acp vvg;
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but adds v. 19. but we do all things (and so this amongst the rest) dearly beloved for your edifying;
but adds v. 19. but we do all things (and so this among the rest) dearly Beloved for your edifying;
p-acp vvz n1 crd p-acp pns12 vdb d n2 (cc av d p-acp dt n1) av-jn vvn p-acp po22 n-vvg;
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And the reason is, because a man of a good Conscience will not only study to be tender in his walk,
And the reason is, Because a man of a good Conscience will not only study to be tender in his walk,
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so as himself may have peace within;
so as himself may have peace within;
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but will also have regard to the Conscience of others, that they may not stumble and sin,
but will also have regard to the Conscience of Others, that they may not Stumble and since,
cc-acp vmb av vhi n1 p-acp dt n1 pp-f n2-jn, cst pns32 vmb xx vvi cc n1,
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nor the way of God suffer, when he may prevent it;
nor the Way of God suffer, when he may prevent it;
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and its a sure evidence of an •ntender Conscience, when men care not who stumble at their way,
and its a sure evidence of an •ntender Conscience, when men care not who Stumble At their Way,
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or how others account and esteem of them.
or how Others account and esteem of them.
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3ly. Observe, (Which is of affinity with the former) That a man that endeavours to have a good Conscience,3ly. Observe, (Which is of affinity with the former) That a man that endeavours to have a good Conscience,
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and to be clear that it is so indeed, will be very desirous to have a room in the prayers of others of Gods people;
and to be clear that it is so indeed, will be very desirous to have a room in the Prayers of Others of God's people;
cc pc-acp vbi j cst pn31 vbz av av, vmb vbi av j pc-acp vhi dt n1 p-acp dt n2 pp-f n2-jn pp-f npg1 n1;
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Or such a man is one that will not lippen to, & lay weight upon his own prayers only,
Or such a man is one that will not lippen to, & lay weight upon his own Prayers only,
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but will also highly prize Christian fellowship, and desire to have the benefit of the prayers of other Christians:
but will also highly prize Christian fellowship, and desire to have the benefit of the Prayers of other Christians:
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Paul seldom misses this in his Epistles;Paul seldom misses this in his Epistles;
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so Rom. 15. Eph. 6. Col. 4. and Philip. 1. He is much in putting and pressing them to pray,
so Rom. 15. Ephesians 6. Col. 4. and Philip. 1. He is much in putting and pressing them to pray,
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and to pray and strive for him together in prayer:
and to pray and strive for him together in prayer:
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The reason is, because a man of a tender Conscience hath a kindly sense of his own infirmity,
The reason is, Because a man of a tender Conscience hath a kindly sense of his own infirmity,
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and a great desire to be forward in the way of holiness, and at much injoyment of God;
and a great desire to be forward in the Way of holiness, and At much enjoyment of God;
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and would therefore •ain have a lift from every one that can help him; such a man hath a native exercise in pursuing, not only after fellowship with God, but also with his people;
and would Therefore •ain have a lift from every one that can help him; such a man hath a native exercise in pursuing, not only After fellowship with God, but also with his people;
cc vmd av av vhb dt n1 p-acp d pi cst vmb vvi pno31; d dt n1 vhz dt j-jn n1 p-acp vvg, xx av-j p-acp n1 p-acp np1, cc-acp av p-acp po31 n1;
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Whereof this is a main part:
Whereof this is a main part:
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And though these may be looked at, but as little things, yet if we compare our selves with the Rule,
And though these may be looked At, but as little things, yet if we compare our selves with the Rule,
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and with the practice of tender Christians; we will find considerable defects, as to a good Conscience in them:
and with the practice of tender Christians; we will find considerable defects, as to a good Conscience in them:
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There is a sort of disdain, or shame in many, to seek the help of others prayers,
There is a sort of disdain, or shame in many, to seek the help of Others Prayers,
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as if it supposed their being assaulted with some un ▪ couth temptation; or the prevailing of some gross corruption;
as if it supposed their being assaulted with Some un ▪ couth temptation; or the prevailing of Some gross corruption;
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or the lying on of some extraordinary, and un ▪ heard of Cross and affliction;
or the lying on of Some extraordinary, and un ▪ herd of Cross and affliction;
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but the single design of having a good Conscience, and of getting it intertained, would put us, not only to pray our selves,
but the single Design of having a good Conscience, and of getting it entertained, would put us, not only to pray our selves,
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but also to desire the help of the prayers of others:
but also to desire the help of the Prayers of Others:
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alwayes, this is a most certain truth, that as a good Conscience is not attained without prayer;
always, this is a most certain truth, that as a good Conscience is not attained without prayer;
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so its not entertained, but by prayer:
so its not entertained, but by prayer:
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And its indeed a wonder how many can boast of a good Conscience, and yet neglect prayer themselves,
And its indeed a wonder how many can boast of a good Conscience, and yet neglect prayer themselves,
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and undervalue the prayers of others for them.
and undervalue the Prayers of Others for them.
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But it may be asked here, 1. What influence hath a Christians good Conscience, in laying on the duty of prayer on others for him? 2. What influence hath a good Conscience, to perswade others to the performance of this duty for the person that hath it, more then for others? Our speaking a little to these two, will lead us in to the discovery of some notable advantages, that attend a good Conscience.
But it may be asked Here, 1. What influence hath a Christians good Conscience, in laying on the duty of prayer on Others for him? 2. What influence hath a good Conscience, to persuade Others to the performance of this duty for the person that hath it, more then for Others? Our speaking a little to these two, will led us in to the discovery of Some notable advantages, that attend a good Conscience.
p-acp pn31 vmb vbi vvn av, crd q-crq n1 vhz dt njpg2 j n1, p-acp vvg p-acp dt n1 pp-f n1 p-acp n2-jn p-acp pno31? crd q-crq n1 vhz dt j n1, pc-acp vvi n2-jn p-acp dt n1 pp-f d n1 p-acp dt n1 cst vhz pn31, av-dc cs p-acp n2-jn? np1 vvg dt j p-acp d crd, vmb vvi pno12 p-acp p-acp dt n1 pp-f d j n2, cst vvb dt j n1.
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As for the first, We say in general, that a good Co• science hath a notable influence on prayer,
As for the First, We say in general, that a good Co• science hath a notable influence on prayer,
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and putting others to pray for us;
and putting Others to pray for us;
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or there is a strong connexion betwixt a good Conscience, and the advantage of prayer, 1. There is a connexion betwixt a good Conscience,
or there is a strong connexion betwixt a good Conscience, and the advantage of prayer, 1. There is a connexion betwixt a good Conscience,
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and liberty and boldness in prayer, as it is clear, 1 Iohn 3. 21. If our hearts condemn us not, we have confidence towards God:
and liberty and boldness in prayer, as it is clear, 1 John 3. 21. If our hearts condemn us not, we have confidence towards God:
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A man that hath an evil Conscience, or an accusing and challenging Conscience, hath a sort of •ing at,
A man that hath an evil Conscience, or an accusing and challenging Conscience, hath a sort of •ing At,
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and at best much discouragement in prayer;
and At best much discouragement in prayer;
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so that he cannot lift up his face without blushing & shame, but a good Conscience on the contrary helps to boldnes in prayer,
so that he cannot lift up his face without blushing & shame, but a good Conscience on the contrary helps to boldness in prayer,
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and to the exercise of Faith in God, as a Father, so that he can boldly say, our father. 2ly. A good Conscience hath influence on,
and to the exercise of Faith in God, as a Father, so that he can boldly say, our father. 2ly. A good Conscience hath influence on,
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or a connexion with ou• obtaining a hearing in prayer, and on our being confident that we shall get a hearing;
or a connexion with ou• obtaining a hearing in prayer, and on our being confident that we shall get a hearing;
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For we know (sayeth that poor man, Iohn 9. v. 31.) that God hears not sinners, For we know (Saith that poor man, John 9. v. 31.) that God hears not Sinners,
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but if any man do his will, •e hears him; but if any man do his will, •e hears him;
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And David sayes, Psal. 66. v. 18. If I regard iniquity in my heart, the Lord will not •ear me;
And David Says, Psalm 66. v. 18. If I regard iniquity in my heart, the Lord will not •ear me;
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And its said, 1 Iohn 3. 22. Whatsoever we ask, we receive of him, because we keep his commandments,
And its said, 1 John 3. 22. Whatsoever we ask, we receive of him, Because we keep his Commandments,
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and do these things that are plea•ing in his sight: and do these things that Are plea•ing in his sighed:
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A good Conscience is not indeed a meritorious cause of the hearing of prayer, yet God hath established a connexion betwixt it,
A good Conscience is not indeed a meritorious cause of the hearing of prayer, yet God hath established a connexion betwixt it,
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and his hearing of prayer, and it hath influence on our expecting a hearing, and on our knowing that we shall get a hearing, 3ly. And more particularly,
and his hearing of prayer, and it hath influence on our expecting a hearing, and on our knowing that we shall get a hearing, 3ly. And more particularly,
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as to the Scripture now before us;
as to the Scripture now before us;
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a man that hath a good Conscience, may be confident to put others to pray for him, which another cannot h•ve;
a man that hath a good Conscience, may be confident to put Others to pray for him, which Another cannot h•ve;
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and herein lyes the weight of the Apostles argument, Pray for us, for we have a good conscience;
and herein lies the weight of the Apostles argument, Pray for us, for we have a good conscience;
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On this ground, he pleads for this priviledge of the communion of Saints; which he could not have so done, had he not had a good Conscience.
On this ground, he pleads for this privilege of the communion of Saints; which he could not have so done, had he not had a good Conscience.
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4ly. A ma• •hat hath a good Conscience may more confidently expect the benefit of others prayers,4ly. A ma• •hat hath a good Conscience may more confidently expect the benefit of Others Prayers,
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as well as of his own;
as well as of his own;
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Whereas a man whose way and Conscience is evil, though others prayers may sometimes have weight before God to further his change;
Whereas a man whose Way and Conscience is evil, though Others Prayers may sometime have weight before God to further his change;
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yet he himself can have no comfort in them while he is such;
yet he himself can have no Comfort in them while he is such;
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Therefore while David is praying for his enemies, he sayes, his prayer returned into his own bosome;
Therefore while David is praying for his enemies, he Says, his prayer returned into his own bosom;
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but it did them little or no good:
but it did them little or no good:
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Thus we see what advantage it is to have a good Conscience, it makes us capable of the benefit, both of our own and others prayers;
Thus we see what advantage it is to have a good Conscience, it makes us capable of the benefit, both of our own and Others Prayers;
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and the want of a good Conscience on the contrary, excommunica•s 〈 ◊ 〉 in a manner from the benefit of the prayers of others.
and the want of a good Conscience on the contrary, excommunica•s 〈 ◊ 〉 in a manner from the benefit of the Prayers of Others.
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The 2d. Question is, If this argument ought to have any more weight with Christians, in praying for them then others? or if we should pray for them only, that keep a good Conscience,
The 2d. Question is, If this argument ought to have any more weight with Christians, in praying for them then Others? or if we should pray for them only, that keep a good Conscience,
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and not for others? We answer 1. That Christians would not limit their duty in prayer only to these;
and not for Others? We answer 1. That Christians would not limit their duty in prayer only to these;
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For we see, Moses, David, and many others of the Saints, pray for such, as had no good Conscience;
For we see, Moses, David, and many Others of the Saints, pray for such, as had no good Conscience;
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so that we may warrantably pray for others though not having a good Conscience, and may hope to be accepted therein;
so that we may warrantably pray for Others though not having a good Conscience, and may hope to be accepted therein;
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and that our praying for them shall not be without fruit, and benefit to our selves at least.
and that our praying for them shall not be without fruit, and benefit to our selves At least.
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Yet 2ly. There lyes a greater ty, and obligation on us to pray for them that keep a good Conscience then for others;
Yet 2ly. There lies a greater ty, and obligation on us to pray for them that keep a good Conscience then for Others;
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even as there doth, to do good especially to these that are of the household of faith;
even as there does, to do good especially to these that Are of the household of faith;
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The communion of Saints here binding and linking (to say so) more straitly and strongly;
The communion of Saints Here binding and linking (to say so) more straitly and strongly;
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So we are (I say) proportionably more strictly tyed to pray for sincere seekers of God;
So we Are (I say) proportionably more strictly tied to pray for sincere seekers of God;
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as the Apos•les practice, Gal. 6. 16. shews, Where he prayes thus, As many as walk according to this rule, peace be on them,
as the Apos•les practice, Gal. 6. 16. shows, Where he prays thus, As many as walk according to this Rule, peace be on them,
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and on the whole Israel of God; and on the Whole Israel of God;
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He prayes for peace to them, as being the most proper objects of the Saints prayers, especially as to Gods peace;
He prays for peace to them, as being the most proper objects of the Saints Prayers, especially as to God's peace;
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not having such ground for presenting that, or other suchlike Petitions to God for 〈 ◊ 〉 ▪ Yea, 3ly. Not only does it lay on a stronger obligation,
not having such ground for presenting that, or other suchlike Petitions to God for 〈 ◊ 〉 ▪ Yea, 3ly. Not only does it lay on a Stronger obligation,
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but it gives greater ground of encouragement, and confidence to deal with God on their behalf,
but it gives greater ground of encouragement, and confidence to deal with God on their behalf,
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and of hope and expectation to be heard;
and of hope and expectation to be herd;
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Peace (sayeth the Apostle) be upon them that 〈 ◊ 〉 according to this rule; Peace (Saith the Apostle) be upon them that 〈 ◊ 〉 according to this Rule;
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He finds here firmer ground to stand on (to say so) in praying confidently,
He finds Here firmer ground to stand on (to say so) in praying confidently,
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and with hope of success, for such then for others.
and with hope of success, for such then for Others.
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4ly. Clearness and perswasion (so far as is in this case attainable) that another is keeping a good Conscience, makes a Christian more willing to pray,4ly. Clearness and persuasion (so Far as is in this case attainable) that Another is keeping a good Conscience, makes a Christian more willing to pray,
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and more hearty in prayer for such; a person will pray with the better will (to speak so) for others,
and more hearty in prayer for such; a person will pray with the better will (to speak so) for Others,
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when he knows that they are tender;
when he knows that they Are tender;
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whereas any grossenes in a professor will have influence on the cooling of his prayers for them,
whereas any grossness in a professor will have influence on the cooling of his Prayers for them,
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and he will be in hazard of being tempted, at least, some way to ly by:
and he will be in hazard of being tempted, At least, Some Way to lie by:
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We will not say, but there may be often a fault in this;
We will not say, but there may be often a fault in this;
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yet there is still a truth in the connexion, betwixt supposing a person to have a good Conscience,
yet there is still a truth in the connexion, betwixt supposing a person to have a good Conscience,
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and our bearing burden with him, and taking a more kindly lift of his condition in prayer:
and our bearing burden with him, and taking a more kindly lift of his condition in prayer:
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And this is the reason why the Apostle makes use of this ground to press and stir them up to pray for him,
And this is the reason why the Apostle makes use of this ground to press and stir them up to pray for him,
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and to shew that he expected the help of their prayers;
and to show that he expected the help of their Prayers;
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And indeed its no small encouragement in prayer to make mention of a persons name particularly to God in prayer,
And indeed its no small encouragement in prayer to make mention of a Persons name particularly to God in prayer,
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when we know that it is the name of one that is a friend of his, as Abraham is called.
when we know that it is the name of one that is a friend of his, as Abraham is called.
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All these serve to commend the great advantages that attend the having of a good Conscience,
All these serve to commend the great advantages that attend the having of a good Conscience,
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and to lay a strong obligation on us to pursue after it; and they may some way direct us how to walk, so as we may attain, and entertain a good Conscience;
and to lay a strong obligation on us to pursue After it; and they may Some Way Direct us how to walk, so as we may attain, and entertain a good Conscience;
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and they may withal help to make some discovery to us, if we be tender in our walk.
and they may withal help to make Some discovery to us, if we be tender in our walk.
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But we come now to the Apostles assertion, We trust (sayeth he) we have a good conscience:
But we come now to the Apostles assertion, We trust (Saith he) we have a good conscience:
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from which we would observe a few things, wherein we shall be more general, 1. Then Observe, That there is a very great difference betwixt Consciences;
from which we would observe a few things, wherein we shall be more general, 1. Then Observe, That there is a very great difference betwixt Consciences;
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some Consciences are good, some evil; some are clear and pure, some are unclear, impure, and defiled;
Some Consciences Are good, Some evil; Some Are clear and pure, Some Are unclear, impure, and defiled;
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As the Apostle shews, 2 Tim: 1. 3. When he sayes ▪ I thank God, whom I serve with a pure conscience;
As the Apostle shows, 2 Tim: 1. 3. When he Says ▪ I thank God, whom I serve with a pure conscience;
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and while he sayes, Tit. 1. 15. To the pure all things are pure, but to them that are defiled,
and while he Says, Tit. 1. 15. To the pure all things Are pure, but to them that Are defiled,
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and unbelieving is nothing pure, but even their conscience is defiled; Every man has a Conscience, but not the like Conscience:and unbelieving is nothing pure, but even their conscience is defiled; Every man has a Conscience, but not the like Conscience:
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So that (I say) there is a great difference betwixt Consciences; even as great as there is betwixt men:
So that (I say) there is a great difference betwixt Consciences; even as great as there is betwixt men:
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As sin has brought a long train of pollutions and defilements with it, so that they reach the whole man, the very Conscience it self not excepted;
As since has brought a long train of pollutions and defilements with it, so that they reach the Whole man, the very Conscience it self not excepted;
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•o special grace hath a mighty powerful influence where it comes; and reaches the whole man, and the Conscience in particular;
•o special grace hath a mighty powerful influence where it comes; and reaches the Whole man, and the Conscience in particular;
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though not perfi•ely in this life: think no• 〈 ◊ 〉 that all mens Consciences are alike;
though not perfi•ely in this life: think no• 〈 ◊ 〉 that all men's Consciences Are alike;
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and as ye will not trust every mans word, so should ye not trust every mans Conscience.
and as you will not trust every men word, so should you not trust every men Conscience.
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2ly. Observe, That there is such a thing attainable, as a good, or clear and pleasant Conscience;2ly. Observe, That there is such a thing attainable, as a good, or clear and pleasant Conscience;
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otherwayes, if it were simply un-attainable, there could be •o 〈 ◊ 〉 no• true ground for Pauls assertion here:
otherways, if it were simply unattainable, there could be •o 〈 ◊ 〉 no• true ground for Paul's assertion Here:
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This good Conscience, in short, is come at thus;
This good Conscience, in short, is come At thus;
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1. There is an exercise, to have a conscience void of offence toward God, and toward men, Whereof we spoke from Acts 24. v. 16. This is the tender Christians design which he drives.
1. There is an exercise, to have a conscience void of offence towards God, and towards men, Whereof we spoke from Acts 24. v. 16. This is the tender Christians Design which he drives.
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2ly. When a man has been thus exercised, to have a good Conscience;2ly. When a man has been thus exercised, to have a good Conscience;
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he is in the nixt place exercised to know the sense of his Conscience, and to have its approbative testimony;
he is in the nixt place exercised to know the sense of his Conscience, and to have its approbative testimony;
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And this we spoke to from these words, 2 Cor. 1. 12. This is our rejoycing, the testimony of our conscience: &c. 3ly. There is a clear and pleasan• Conscience;
And this we spoke to from these words, 2 Cor. 1. 12. This is our rejoicing, the testimony of our conscience: etc. 3ly. There is a clear and pleasan• Conscience;
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which flows from the former two;
which flows from the former two;
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When a man has been exercised to have a good Conscience, and to have the Testimony of his Conscience for him, and comes to discern it;
When a man has been exercised to have a good Conscience, and to have the Testimony of his Conscience for him, and comes to discern it;
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There results from these a clear calm, serene, smiling and pleasant Conscience;
There results from these a clear Cam, serene, smiling and pleasant Conscience;
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which is a most heartsome and solacious thing to dwell with, 〈 ◊ 〉 very desirable, delightsome, refreshing, chearful, and spiritualy jovial companion.
which is a most heartsome and solacious thing to dwell with, 〈 ◊ 〉 very desirable, delightsome, refreshing, cheerful, and spiritually jovial Companion.
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The •se serves to shew you, that you should not look on a good Conscience as an empty,
The •se serves to show you, that you should not look on a good Conscience as an empty,
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or ai•y fancy, or notion, or as a thing that is not attainable, or as a thing that was never attained by any;
or ai•y fancy, or notion, or as a thing that is not attainable, or as a thing that was never attained by any;
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ye see the Saints have come a good length in it:
you see the Saints have come a good length in it:
pn22 vvb dt n2 vhb vvn dt j n1 p-acp pn31:
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and next to the glory of God, this is the end, for attaining whereof, they take all the pains to have a good Conscience;
and next to the glory of God, this is the end, for attaining whereof, they take all the pains to have a good Conscience;
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even that they may win at this calmnes and tranquility, at this peace, comfort and joy of Soul resulting from a good Conscience;
even that they may win At this calmness and tranquillity, At this peace, Comfort and joy of Soul resulting from a good Conscience;
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even as men labour, and take pains to win at some thing in the world, that they may have a more convenient, commodious and comfortable life in it:
even as men labour, and take pains to win At Some thing in the world, that they may have a more convenient, commodious and comfortable life in it:
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and comparing the words of this text with these of Acts 24. 16. Its very clear, that whoever are seriously,
and comparing the words of this text with these of Acts 24. 16. Its very clear, that whoever Are seriously,
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and suitably exercised to have a Conscience void of offence towards God, and towards men, they may, through Gods blessing, win at a clear, calm and pleasant Conscience:
and suitably exercised to have a Conscience void of offence towards God, and towards men, they may, through God's blessing, win At a clear, Cam and pleasant Conscience:
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the one was Pauls study there; the other is his attainment here: If we compare the state of our Conscience with the strai• of our former walk;
the one was Paul's study there; the other is his attainment Here: If we compare the state of our Conscience with the strai• of our former walk;
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it will very easily be found, that the want of this calm and pleasant Conscience, flowes from our not being suitably exercised to godlinesse,
it will very Easily be found, that the want of this Cam and pleasant Conscience, flows from our not being suitably exercised to godliness,
pn31 vmb av av-j vbi vvn, cst dt n1 pp-f d j-jn cc j n1, vvz p-acp po12 xx vbg av-j vvn p-acp n1,
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and to the having a Conscience void of offence towards God, and towards men: This, alace!
and to the having a Conscience void of offence towards God, and towards men: This, alace!
cc p-acp dt vhg dt n1 j pp-f n1 p-acp np1, cc p-acp n2: d, n1!
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This is it, that wounds our peace, and 〈 ◊ 〉 our spiritual mi•th, that makes us •ow down,
This is it, that wounds our peace, and 〈 ◊ 〉 our spiritual mi•th, that makes us •ow down,
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and walk heavily (as it were) without the Sun;
and walk heavily (as it were) without the Sun;
cc vvi av-j (c-acp pn31 vbdr) p-acp dt n1;
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if there were more serious and hard pressing after holinesse, in all manner of conversation among us;
if there were more serious and hard pressing After holiness, in all manner of Conversation among us;
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we would not readily be such strangers to the serene tranquility, comfort, and refreshing that flow from a good Conscience.
we would not readily be such Strangers to the serene tranquillity, Comfort, and refreshing that flow from a good Conscience.
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3ly. Observe, That a Believer who is tender in his walk, may win to be very clear,3ly. Observe, That a Believer who is tender in his walk, may win to be very clear,
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and throughly perswaded, that he hath a good Conscience;
and thoroughly persuaded, that he hath a good Conscience;
cc av-j vvn, cst pns31 vhz dt j n1;
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and may according to his measure say, as Paul doth here, We trust (or are confident) that we have a good conscience;
and may according to his measure say, as Paul does Here, We trust (or Are confident) that we have a good conscience;
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who is •o very firmely perswaded, that he dare, Rom. 9. 1. (whence we spoke somewhat lately) take the Holy Ghost to be witnes;
who is •o very firmly persuaded, that he Dare, Rom. 9. 1. (whence we spoke somewhat lately) take the Holy Ghost to be witness;
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so a tender Christian may win to be so very clear and fully perswaded, that he hath a good Conscience, that he may boldly 〈 ◊ 〉 it,
so a tender Christian may win to be so very clear and Fully persuaded, that he hath a good Conscience, that he may boldly 〈 ◊ 〉 it,
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and lippen to it, as that which will abide the tryal;
and lippen to it, as that which will abide the trial;
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yea, in some respect adventure, and hazard his very Soul on it, that it is so of a truth.
yea, in Some respect adventure, and hazard his very Soul on it, that it is so of a truth.
uh, p-acp d n1 n1, cc vvi po31 j n1 p-acp pn31, cst pn31 vbz av pp-f dt n1.
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But it may be asked, what is it that founds this perswasion, and makes it firm and solid? Answer, The latter part of the text will give ground to speak to it more fully;
But it may be asked, what is it that founds this persuasion, and makes it firm and solid? Answer, The latter part of the text will give ground to speak to it more Fully;
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but for the time, and in the general, we say that these three do •ound it, ere ever a man can be thus perswaded that he hath a good Conscience;
but for the time, and in the general, we say that these three do •ound it, ere ever a man can be thus persuaded that he hath a good Conscience;
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he must needs take a serious look, and view of his by-gone way, of his present frame,
he must needs take a serious look, and view of his bygone Way, of his present frame,
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and of his purpose, and resolution for the future, that he may see that all these be in some measure right. 1. Then,
and of his purpose, and resolution for the future, that he may see that all these be in Some measure right. 1. Then,
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for his by-past way, It supposeth that he hath singly indeavoured to have it tender,
for his bypast Way, It Supposeth that he hath singly endeavoured to have it tender,
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and conform to the rule, even that he hath been exercised to have a Conscience void of offence,
and conform to the Rule, even that he hath been exercised to have a Conscience void of offence,
cc vvi p-acp dt n1, av cst pns31 vhz vbn vvn pc-acp vhi dt n1 j pp-f n1,
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and that he hath reflected, and searched, and found it in some measure to be so;
and that he hath reflected, and searched, and found it in Some measure to be so;
cc cst pns31 vhz vvn, cc vvn, cc vvd pn31 p-acp d n1 pc-acp vbi av;
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the one of these layes the ground for the Testimony of a good Conscience, and the other draws forth the comfortable evidence of it. 2. As to the persons present frame, there must be Spirituality, Singleness, and some measure of Tenderness;
the one of these lays the ground for the Testimony of a good Conscience, and the other draws forth the comfortable evidence of it. 2. As to the Persons present frame, there must be Spirituality, Singleness, and Some measure of Tenderness;
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otherwayes it will much obstruct this perswading testimony;
otherways it will much obstruct this persuading testimony;
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for its not enough, that a man has been tender, if he be not in some measure so now;
for its not enough, that a man has been tender, if he be not in Some measure so now;
p-acp pn31|vbz xx av-d, cst dt n1 vhz vbn j, cs pns31 vbb xx p-acp d n1 av av;
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Paul sayes here, We have (not only we had) a good conscience. 3ly. There must be some deliberatness, and determinatness of his purpose, and resolution to walk with God for the time to come;Paul Says Here, We have (not only we had) a good conscience. 3ly. There must be Some deliberatness, and determinatness of his purpose, and resolution to walk with God for the time to come;
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for if a man do not dedicat and devot himself to the study of holiness for the future,
for if a man do not Dedicate and devot himself to the study of holiness for the future,
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though he be supposed to have had never so much of it in his by-gone life, this firm,
though he be supposed to have had never so much of it in his bygone life, this firm,
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and comfortable perswasion will be much marred and obstructed: So then these three must here go together, viz. Holines in a mans by-past life;
and comfortable persuasion will be much marred and obstructed: So then these three must Here go together, viz. Holiness in a men bypast life;
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holines in his present frame, and holines in his purpose for the future:
holiness in his present frame, and holiness in his purpose for the future:
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We will find them all conjoyned in the experience of this same Apostle, Philp. 3. where,
We will find them all conjoined in the experience of this same Apostle, Philip. 3. where,
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when he has spoken of his by-gone carriage, how he had counted these things to be loss for Christ, which he sometimes accounted to be gain;
when he has spoken of his bygone carriage, how he had counted these things to be loss for christ, which he sometime accounted to be gain;
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and how he had suffered the loss of all things for Christ;
and how he had suffered the loss of all things for christ;
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Yet he thinks not this enough, but adds as to his present frame, Yea doubtless I count all things to be but loss,
Yet he thinks not this enough, but adds as to his present frame, Yea doubtless I count all things to be but loss,
av pns31 vvz xx d d, cc-acp vvz a-acp p-acp po31 j n1, uh av-j pns11 vvb d n2 pc-acp vbi p-acp n1,
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for the excellency of the knowledge of Christ Iesus my Lord; And v. 12. Not as if I had already attained, or were already perfyte: for the excellency of the knowledge of christ Iesus my Lord; And v. 12. Not as if I had already attained, or were already perfect:
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And v. 13 ▪ One thing I do, forgetting these things that are behind, &c. He is as serious,
And v. 13 ▪ One thing I do, forgetting these things that Are behind, etc. He is as serious,
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and eager, as if he had just now begun;
and eager, as if he had just now begun;
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and tells us that for the future, he is resolved to press hard towards the mark, till he obtain the prize: Then he subjoyns, Let us then ▪ as many as be perfyte, be thus minded, This is not an absolute perfection in holinesse, that he speaks of,
and tells us that for the future, he is resolved to press hard towards the mark, till he obtain the prize: Then he subjoins, Let us then ▪ as many as be perfect, be thus minded, This is not an absolute perfection in holiness, that he speaks of,
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or a perfection of degrees, but a perfection of parts, or a perfection of sincerity (though in a higher degree then many Christians win at) as to his by-past life,
or a perfection of Degrees, but a perfection of parts, or a perfection of sincerity (though in a higher degree then many Christians win At) as to his bypast life,
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as to his present frame, and as to his resolution for the time to come:
as to his present frame, and as to his resolution for the time to come:
c-acp p-acp po31 j n1, cc c-acp p-acp po31 n1 p-acp dt n1 pc-acp vvi:
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Religion must not be halved, but whosoever would have a clear and calm Conscience, must study to be clear on all hands;
Religion must not be halved, but whosoever would have a clear and Cam Conscience, must study to be clear on all hands;
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no iniquity must be regarded in his heart, no duty resolvedly •alked, but holinesse in all manner of conversation, must sincerly and seriously, in the strength of grace be followed after.
no iniquity must be regarded in his heart, no duty resolvedly •alked, but holiness in all manner of Conversation, must sincerely and seriously, in the strength of grace be followed After.
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4ly Observe, That where there is a good Conscience in any one thing, there will be a single and serious endeavour to have a good Conscience in all things;4ly Observe, That where there is a good Conscience in any one thing, there will be a single and serious endeavour to have a good Conscience in all things;
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or a good Conscience is of universal extent, as to every thing; We trust (sayes the Apostle) we have a good Conscience in all things;
or a good Conscience is of universal extent, as to every thing; We trust (Says the Apostle) we have a good Conscience in all things;
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The reason is, because if a man be consciencious in any one thing, from the principle of a truly good Conscience, that same principle will set him on to endeavour to be consciencious in all things;
The reason is, Because if a man be conscientious in any one thing, from the principle of a truly good Conscience, that same principle will Set him on to endeavour to be conscientious in all things;
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for its the same Divine Authority that injoyns obedience to all Gods Commands;
for its the same Divine authority that enjoins Obedience to all God's Commands;
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and if Conscience put a man to lay weight on any one thing as commanded, it will put him to lay weight on all things that are commanded;
and if Conscience put a man to lay weight on any one thing as commanded, it will put him to lay weight on all things that Are commanded;
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a quatenus ad omne, &c. Therefore David sayes, Psal. 18. 22. All his judgements were before me, a quatenus ad omne, etc. Therefore David Says, Psalm 18. 22. All his Judgments were before me,
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and I put not away his Statutes from me; and I put not away his Statutes from me;
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and Psal. 119. 6. Then shall I not be ashamed when I have a respect unto all thy Commandments;
and Psalm 119. 6. Then shall I not be ashamed when I have a respect unto all thy commandments;
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and of Zacharias and Elizabeth. Its said Luke 1. 6. That they walked in all the Commandments of the Lord blameless:
and of Zacharias and Elizabeth. Its said Lycia 1. 6. That they walked in all the commandments of the Lord blameless:
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This Doctrine hath two Branches, The first is Negative, That there cannot be a good Conscience, but where its universal;
This Doctrine hath two Branches, The First is Negative, That there cannot be a good Conscience, but where its universal;
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The second is Affirmative, That where a Conscience is universal; its an evidence that its a good Conscience;
The second is Affirmative, That where a Conscience is universal; its an evidence that its a good Conscience;
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Which we shall not now in•ist to speak of;
Which we shall not now in•ist to speak of;
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I shall only say, that if we compare the universality of the Command, with our obedience thereto;
I shall only say, that if we compare the universality of the Command, with our Obedience thereto;
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and try if the one be as universal as the other is; if there be a respect had to all the Com•nds;
and try if the one be as universal as the other is; if there be a respect had to all the Com•nds;
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to these of the first, as well as to these of the second Table of the Law;
to these of the First, as well as to these of the second Table of the Law;
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to these of the Gospel, as well as to these of the Law;
to these of the Gospel, as well as to these of the Law;
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and if we take a view of our Conversation in whole, and in the parts of it, in the Duties of Worship,
and if we take a view of our Conversation in Whole, and in the parts of it, in the Duties of Worship,
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and in the Duties of our particular Callings, Stations, and Relations;
and in the Duties of our particular Callings, Stations, and Relations;
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If a good Conscience hath been singly aimed at in all these, at all times, Sabbath-day and Week-day, in all conditions in prosperity and adversity;
If a good Conscience hath been singly aimed At in all these, At all times, Sabbath-day and Weekday, in all conditions in Prosperity and adversity;
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in all places, at home and abroad, in the Shop and in the Family;
in all places, At home and abroad, in the Shop and in the Family;
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in Journeys by Land, and Voyages by Sea; (for Conscience comes in as concerned in all places,
in Journeys by Land, and Voyages by Sea; (for Conscience comes in as concerned in all places,
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and in all Companies, and will put the question, whether we be called to go to such a place,
and in all Companies, and will put the question, whither we be called to go to such a place,
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and to be in such a Company or not, and will expect an answer as to all these Things, Conditions, Times, Places and Companies) If (I say) we try Conscience as to all these, we will find that a good Conscience is a very rare thing;
and to be in such a Company or not, and will expect an answer as to all these Things, Conditions, Times, Places and Companies) If (I say) we try Conscience as to all these, we will find that a good Conscience is a very rare thing;
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and that it is not so easily, either attained or intertained, as many imagine it to be;
and that it is not so Easily, either attained or entertained, as many imagine it to be;
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and that withall its evident and undenyable hence, that the Consciences of most men and women, are not so good as they are ready to averre them to be;
and that withal its evident and undeniable hence, that the Consciences of most men and women, Are not so good as they Are ready to aver them to be;
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which they will one day find (if a gracious change prevent not) to their unspeakable and irreparable loss and prejudice.
which they will one day find (if a gracious change prevent not) to their unspeakable and irreparable loss and prejudice.
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SERMON II. HEB. 13. v. 18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
SERMON II HEBREW. 13. v. 18. prey for us: for we trust we have a good conscience, in all things willing to live honestly.
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TRUE Religion and godliness consists not only in the illumination of the mind, and in the conception and contemplation of the Truths concerning God and the Gospel;
TRUE Religion and godliness consists not only in the illumination of the mind, and in the conception and contemplation of the Truths Concerning God and the Gospel;
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but also and mainly in the practise of the known Duties thereof;
but also and mainly in the practice of the known Duties thereof;
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and very ordinarly there is more of the concern of Conscience, and of its solid peace, in the practise of more common and well known Duties, that are even at our hand,
and very ordinarily there is more of the concern of Conscience, and of its solid peace, in the practice of more Common and well known Duties, that Are even At our hand,
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then in the speculation of, and painful search after things that are more mysterious and obscure:
then in the speculation of, and painful search After things that Are more mysterious and Obscure:
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We would decry none of these, nor diswade any from a sober inquiry after them, who are more called to it than others;
We would decry none of these, nor dissuade any from a Sobrium inquiry After them, who Are more called to it than Others;
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yet we would give every one of them their own due place;
yet we would give every one of them their own due place;
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and would by all means take heed that we separate and divide not the power and practise of Religion from the Theory thereof;
and would by all means take heed that we separate and divide not the power and practice of Religion from the Theory thereof;
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and that we prefer not the search after some more cryptick and dark things in Religion, to the serious practice of the more plain and obvious Truths thereof:
and that we prefer not the search After Some more cryptic and dark things in Religion, to the serious practice of the more plain and obvious Truths thereof:
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For the preventing whereof, as by other means, so we find the Apostle very ordinarly in the close of his Epistles after more Doctrinal Discourses, subjoyning some plain and familiar Directions, concerning the practice of such Duties, that are generally known and acknowledged;
For the preventing whereof, as by other means, so we find the Apostle very ordinarily in the close of his Epistles After more Doctrinal Discourses, subjoining Some plain and familiar Directions, Concerning the practice of such Duties, that Are generally known and acknowledged;
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amongst which this is one, viz. Prayer for one another, and more particularly and especially for the Ministers of the Gospel, pray for us (faith he) in the first part of this Verse: We would then learn conscienciously to improve our Light and Knowledge towards the practice of the Duties of Religion,
among which this is one, viz. Prayer for one Another, and more particularly and especially for the Ministers of the Gospel, pray for us (faith he) in the First part of this Verse: We would then Learn conscientiously to improve our Light and Knowledge towards the practice of the Duties of Religion,
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and most, of these that are most necessary; And particularly we would learn to lay due weight on the practice of this Duty;
and most, of these that Are most necessary; And particularly we would Learn to lay due weight on the practice of this Duty;
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Ministers would neither disdain, nor think shame to call for the help of the peoples Prayers;
Ministers would neither disdain, nor think shame to call for the help of the peoples Prayers;
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Neither would people neglect, nor think it needless, or a burden to them, to take a serious lift of their Ministers, in their prayers to God:
Neither would people neglect, nor think it needless, or a burden to them, to take a serious lift of their Ministers, in their Prayers to God:
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When we press obedience in all things, as the evidence of a good Conscience, we would press obedience to this amongst the rest, which whoever neglect, will in so far mar the peace of their Conscience before God;
When we press Obedience in all things, as the evidence of a good Conscience, we would press Obedience to this among the rest, which whoever neglect, will in so Far mar the peace of their Conscience before God;
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For they cannot have a good Conscience in all things, if they neglect or flight this piece of their Duty:
For they cannot have a good Conscience in all things, if they neglect or flight this piece of their Duty:
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Therefore without further insisting in it, we exhort you in the Name of the Lord, Pray for us.
Therefore without further insisting in it, we exhort you in the Name of the Lord, Pray for us.
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The other thing in the Verse, whereof we began to speak the last day, is the Reason or Motive whereby Paul presses them to this Duty;
The other thing in the Verse, whereof we began to speak the last day, is the Reason or Motive whereby Paul presses them to this Duty;
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by which an Objection is obviated;
by which an Objection is obviated;
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They might be-like say, at least think, that he was an aspersed, reproached, and ill-spoken of man;
They might belike say, At least think, that he was an aspersed, reproached, and ill-spoken of man;
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and that therefore they had but small ground of incouragement to pray for him;
and that Therefore they had but small ground of encouragement to pray for him;
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No, sayeth he, notwithstanding these aspersions (which are false and groundless) pray for us; for we trust we have a good Conscience in all things:
No, Saith he, notwithstanding these Aspersions (which Are false and groundless) pray for us; for we trust we have a good Conscience in all things:
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And because this assertion might look bigg, he qualifies it in the words following, wherein he clears what he means,
And Because this assertion might look big, he Qualifies it in the words following, wherein he clears what he means,
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and proves that he spoke not at random, We have a good Conscience, willing in all things (sayeth he) to live honestly: We may,
and Proves that he spoke not At random, We have a good Conscience, willing in all things (Saith he) to live honestly: We may,
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and do fail and come short, as to the length we should be 〈 ◊ 〉 but its beside our purpose;
and do fail and come short, as to the length we should be 〈 ◊ 〉 but its beside our purpose;
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our desire, design, and indeavour is faithfully to approve our selves to God in all things.
our desire, Design, and endeavour is faithfully to approve our selves to God in all things.
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Observe 1. Here, that an honest and good Life, or Walk, and an honest and good Conscience go together;Observe 1. Here, that an honest and good Life, or Walk, and an honest and good Conscience go together;
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There is alwayes a suitableness betwixt the testimony of a persons Conscience within, and the ordering of his Walk and Conversation without;
There is always a suitableness betwixt the testimony of a Persons Conscience within, and the ordering of his Walk and Conversation without;
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Or thus, as a mans life is, so is his Conscience:
Or thus, as a men life is, so is his Conscience:
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If the Life and Conversation be honest, then a man may have, and hath an honest, and good Conscience;
If the Life and Conversation be honest, then a man may have, and hath an honest, and good Conscience;
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but if his Life and Conversation be untender, dishonest, profane and louse, he cannot possibly have a good Conscience,
but if his Life and Conversation be untender, dishonest, profane and louse, he cannot possibly have a good Conscience,
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as the Apostle plainly affirms, Titus 1. 15. And the reason of it is clear,
as the Apostle plainly affirms, Titus 1. 15. And the reason of it is clear,
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because Consciences well grounded Testimony must be according to Truth, and speak out the thing as indeed it is;
Because Consciences well grounded Testimony must be according to Truth, and speak out the thing as indeed it is;
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and as when the thing is ill and wrong, it cannot speak peace and good; so when the thing is right, it will not speak ill.
and as when the thing is ill and wrong, it cannot speak peace and good; so when the thing is right, it will not speak ill.
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For Use of it, do not separat these things which God hath conjoyned; Think never to have a good Conscience, when ye have not an honest Conversation:
For Use of it, do not separate these things which God hath conjoined; Think never to have a good Conscience, when you have not an honest Conversation:
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It may be found without the accomplishment of a very diligent search, that many do presumptuously and groundlesly speak and boast of a good Conscience,
It may be found without the accomplishment of a very diligent search, that many do presumptuously and groundlessly speak and boast of a good Conscience,
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when there is nothing in their Conversation that looks like it, let be warrands it;
when there is nothing in their Conversation that looks like it, let be warrants it;
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but if ye would certainly know the companion of a good Conscience, take it from Paul, it is even a living honestly: I would only here have you to take this Caveat in the by,
but if you would Certainly know the Companion of a good Conscience, take it from Paul, it is even a living honestly: I would only hear have you to take this Caveat in the by,
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when we say that a good Conscience, and an honest life or walk go together, we would not have you to look to the connexion of these two, so severly and rigidly,
when we say that a good Conscience, and an honest life or walk go together, we would not have you to look to the connexion of these two, so severely and rigidly,
c-crq pns12 vvb cst dt j n1, cc dt j n1 cc n1 vvb av, pns12 vmd xx vhi pn22 pc-acp vvi p-acp dt n1 pp-f d crd, av av-j cc av-j,
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as if there could not be a good Conscience, but where there is an honest walk in its perfection, without all slips or failings;
as if there could not be a good Conscience, but where there is an honest walk in its perfection, without all slips or failings;
c-acp cs pc-acp vmd xx vbi dt j n1, cc-acp c-crq pc-acp vbz dt j n1 p-acp po31 n1, p-acp d n2 cc n2-vvg;
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for we are now speaking of a deliberat, fixed, and settled purpose, and sincere indeavour to live and walk honestly;
for we Are now speaking of a deliberate, fixed, and settled purpose, and sincere endeavour to live and walk honestly;
p-acp pns12 vbr av vvg pp-f dt j, vvn, cc j-vvn n1, cc j n1 pc-acp vvi cc vvi av-j;
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which may consist with slips and fallings of infirmity; This willingness to live honestly can never be separate from a good Conscience:
which may consist with slips and fallings of infirmity; This willingness to live honestly can never be separate from a good Conscience:
r-crq vmb vvi p-acp n2 cc n2-vvg pp-f n1; d n1 pc-acp vvi av-j vmb av-x vbi j p-acp dt j n1:
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Neither would we have you thinking, when a Christian miscarr•es in his Conversation, that he can never recover a good Conseience:
Neither would we have you thinking, when a Christian miscarr•es in his Conversation, that he can never recover a good Conscience:
av-dx vmd pns12 vhb pn22 vvg, c-crq dt njp n2 p-acp po31 n1, cst pns31 vmb av-x vvi dt j n1:
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There are two wayes whereby a Believer may come to quietness in his Conicience. 1. By the exercise of Sanctification which prevents a Challenge;
There Are two ways whereby a Believer may come to quietness in his conscience. 1. By the exercise of Sanctification which prevents a Challenge;
a-acp vbr crd n2 c-crq dt n1 vmb vvi p-acp n1 p-acp po31 n1. crd p-acp dt n1 pp-f n1 r-crq vvz dt vvb;
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and that is it which the Apostle speaks of here, and Acts 24. 16. and it is that which we mean in the Doctrine. 2. When he fails and miscaries, there is a recovering of quietness,
and that is it which the Apostle speaks of Here, and Acts 24. 16. and it is that which we mean in the Doctrine. 2. When he fails and miscaries, there is a recovering of quietness,
cc d vbz pn31 r-crq dt n1 vvz pp-f av, cc n2 crd crd cc pn31 vbz d r-crq pns12 vvb p-acp dt n1. crd c-crq pns31 vvz cc n2, pc-acp vbz dt n-vvg pp-f n1,
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and of the Testimony of Conscience, by the exercise of •epentance and Faith, sprinkling the Conscience with the blood of Jesus;
and of the Testimony of Conscience, by the exercise of •epentance and Faith, sprinkling the Conscience with the blood of jesus;
cc pp-f dt n1 pp-f n1, p-acp dt n1 pp-f n1 cc n1, vvg dt n1 p-acp dt n1 pp-f np1;
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Which flows not so much indeed from the mans holiness and tenderness, for preventing of a Challenge,
Which flows not so much indeed from the men holiness and tenderness, for preventing of a Challenge,
r-crq vvz xx av av-d av p-acp dt ng1 n1 cc n1, p-acp vvg pp-f dt vvb,
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as from Justification, and the right that the Soul gets to pardon of Sin thereby, wherein the Blood of Christ removes the Challenge and quiets the Conscience;
as from Justification, and the right that the Soul gets to pardon of since thereby, wherein the Blood of christ removes the Challenge and quiets the Conscience;
c-acp p-acp n1, cc dt n-jn cst dt n1 vvz pc-acp vvi pp-f n1 av, c-crq dt n1 pp-f np1 vvz dt vvb cc vvz dt n1;
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and a Soul may have the one of these, when to its sense it wants the other;
and a Soul may have the one of these, when to its sense it Wants the other;
cc dt n1 vmb vhi dt crd pp-f d, c-crq p-acp po31 n1 pn31 vvz dt j-jn;
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or hath indeed but little of it; It may have some comfortable clearness of interest, or at least the faith of it,
or hath indeed but little of it; It may have Some comfortable clearness of Interest, or At least the faith of it,
cc vhz av p-acp j pp-f pn31; pn31 vmb vhi d j n1 pp-f n1, cc p-acp ds dt n1 pp-f pn31,
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when it has in some respect an ill Conscience;
when it has in Some respect an ill Conscience;
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as we may see David had Psal. 51. So upon the other hand, we conceive it is not impossible for a Believer to have some tenderness,
as we may see David had Psalm 51. So upon the other hand, we conceive it is not impossible for a Believer to have Some tenderness,
c-acp pns12 vmb vvi np1 vhd np1 crd av p-acp dt j-jn n1, pns12 vvb pn31 vbz xx j p-acp dt n1 pc-acp vhi d n1,
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and a testimony thereof from his Conscience, when he is much in the dark, as to his interest in God.
and a testimony thereof from his Conscience, when he is much in the dark, as to his Interest in God.
cc dt n1 av p-acp po31 n1, c-crq pns31 vbz av-d p-acp dt j, c-acp p-acp po31 n1 p-acp np1.
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2ly, From Pauls knitting of these two together, viz. A good Conscience and the qualification of it, an honest walk.2ly, From Paul's knitting of these two together, viz. A good Conscience and the qualification of it, an honest walk.
av-j, p-acp npg1 vvg pp-f d crd av, n1 dt j n1 cc dt n1 pp-f pn31, dt j n1.
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Observe, That such as would confidently assert, and assume to themselves this Testimony, that they have a good Conscience, would do it on well qualified grounds and evidences;Observe, That such as would confidently assert, and assume to themselves this Testimony, that they have a good Conscience, would do it on well qualified grounds and evidences;
vvb, cst d c-acp vmd av-j vvb, cc vvi p-acp px32 d n1, cst pns32 vhb dt j n1, vmd vdi pn31 a-acp av vvn n2 cc n2;
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therefore the Apostle here does not content himself simply to assert it;
Therefore the Apostle Here does not content himself simply to assert it;
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and generally, wherever he asserts this, he holds out something of his practice, shewing thereby, that he was not mistaken,
and generally, wherever he asserts this, he holds out something of his practice, showing thereby, that he was not mistaken,
cc av-j, c-crq pns31 vvz d, pns31 vvz av pi pp-f po31 n1, vvg av, cst pns31 vbds xx vvn,
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nor presumptuous in his asserting of it:
nor presumptuous in his asserting of it:
ccx j p-acp po31 vvg pp-f pn31:
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If we consider the extremities that men are disposed to run into, in this matter, some too soon,
If we Consider the extremities that men Are disposed to run into, in this matter, Some too soon,
cs pns12 vvb dt n2 cst n2 vbr vvn pc-acp vvi p-acp, p-acp d n1, d av av,
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and too easily assuming to themselves this Testimony of a good Conscience; others again in a manner shu•ing, and shifting all things that may give them clearness,
and too Easily assuming to themselves this Testimony of a good Conscience; Others again in a manner shu•ing, and shifting all things that may give them clearness,
cc av av-j vvg p-acp px32 d n1 pp-f dt j n1; n2-jn av p-acp dt n1 n1, cc vvg d n2 cst vmb vvi pno32 n1,
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as if it were impossible to be win at;
as if it were impossible to be win At;
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We will find that there is good reason to qualify it thus, so as the golden mediocrity,
We will find that there is good reason to qualify it thus, so as the golden mediocrity,
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or raids betwixt these-extreams, may be duly observed.
or raids betwixt these-extremes, may be duly observed.
cc vvz p-acp j, vmb vbi av-jn vvn.
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More particularly, It may be asked here, what is the qualification, or evidence, whereby a person may clear,
More particularly, It may be asked Here, what is the qualification, or evidence, whereby a person may clear,
av-dc av-j, pn31 vmb vbi vvn av, q-crq vbz dt n1, cc n1, c-crq dt n1 vmb vvi,
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and prove that upon good and solid ground, he assums to himself this Testimony of a good Conscience,
and prove that upon good and solid ground, he assumes to himself this Testimony of a good Conscience,
cc vvb cst p-acp j cc j n1, pns31 vvz p-acp px31 d n1 pp-f dt j n1,
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and may not scrupulously reject it? The Apostle holds it out in these words, willing to live honestly; and ye may take it in this Observation, That a firm and settled serious purpose of universal holiness,
and may not scrupulously reject it? The Apostle holds it out in these words, willing to live honestly; and you may take it in this Observation, That a firm and settled serious purpose of universal holiness,
cc vmb xx av-j vvi pn31? dt n1 vvz pn31 av p-acp d n2, j pc-acp vvi av-j; cc pn22 vmb vvi pn31 p-acp d n1, cst dt j cc j-vvn j n1 pp-f j n1,
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and honesty in our life, and walk, hath great influence on the peace and tranquillity of our Conscience;
and honesty in our life, and walk, hath great influence on the peace and tranquillity of our Conscience;
cc n1 p-acp po12 n1, cc vvi, vhz j n1 p-acp dt n1 cc n1 pp-f po12 n1;
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and is a good evidence of a good Conscience; and withal a choice companion, that waits continually on it:
and is a good evidence of a good Conscience; and withal a choice Companion, that waits continually on it:
cc vbz dt j n1 pp-f dt j n1; cc av dt j n1, cst vvz av-j p-acp pn31:
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I put these three together, as included in the words, in all things Willing to live honestly;
I put these three together, as included in the words, in all things Willing to live honestly;
pns11 vvd d crd av, c-acp vvd p-acp dt n2, p-acp d n2 j pc-acp vvi av-j;
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The latter words respect the former, the design being as broad as the effect;
The latter words respect the former, the Design being as broad as the Effect;
dt d n2 vvb dt j, dt n1 vbg p-acp j c-acp dt n1;
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and the former prove the latter, the study of universal holiness, a willingness to live honestly. 1, then we say, That this universal honest design is the companion of a good Conscience, it waits alwayes on it;
and the former prove the latter, the study of universal holiness, a willingness to live honestly. 1, then we say, That this universal honest Design is the Companion of a good Conscience, it waits always on it;
cc dt j vvi dt d, dt n1 pp-f j n1, dt n1 pc-acp vvi av-j. crd, cs pns12 vvb, cst d j j n1 vbz dt n1 pp-f dt j n1, pn31 vvz av p-acp pn31;
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or a good Conscience and this go together, he that hath a good Conscience is honest in his walk,
or a good Conscience and this go together, he that hath a good Conscience is honest in his walk,
cc dt j n1 cc d vvb av, pns31 cst vhz dt j n1 vbz j p-acp po31 n1,
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and he that is honest in his walk hath a good Conscience. 2ly. We say, that it is an evidence of a good Conscience;
and he that is honest in his walk hath a good Conscience. 2ly. We say, that it is an evidence of a good Conscience;
cc pns31 cst vbz j p-acp po31 n1 vhz dt j n1. av-j. pns12 vvb, cst pn31 vbz dt n1 pp-f dt j n1;
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for, if they only have this good Conscience, who are honest in their walk, then where this honest walk is, there must be a good Conscience.
for, if they only have this good Conscience, who Are honest in their walk, then where this honest walk is, there must be a good Conscience.
p-acp, cs pns32 av-j vhb d j n1, r-crq vbr j p-acp po32 n1, av c-crq d j n1 vbz, pc-acp vmb vbi dt j n1.
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3ly. We say, that it hath much influence on a good Conscience, its in some sort a procurer of it, in which sense, a good Conscience is an efect of an honest walk;3ly. We say, that it hath much influence on a good Conscience, its in Some sort a procurer of it, in which sense, a good Conscience is an Effect of an honest walk;
av-j. pns12 vvb, cst pn31 vhz d n1 p-acp dt j n1, pn31|vbz p-acp d n1 dt n1 pp-f pn31, p-acp r-crq n1, dt j n1 vbz dt n1 pp-f dt j n1;
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so that the more honest a man be in his walk, the more quietness will he have in his Conscience.
so that the more honest a man be in his walk, the more quietness will he have in his Conscience.
av cst dt av-dc j dt n1 vbb p-acp po31 n1, dt av-dc n1 vmb pns31 vhb p-acp po31 n1.
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Because the Doctrine is very broad, and affords much profitable Use; I shall first clear it, Then 2ly confirm it, and 3ly. make some use of it,
Because the Doctrine is very broad, and affords much profitable Use; I shall First clear it, Then 2ly confirm it, and 3ly. make Some use of it,
p-acp dt n1 vbz av j, cc vvz d j vvb; pns11 vmb ord vvi pn31, cs av-j vvi pn31, cc av-j. vvb d n1 pp-f pn31,
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and remove some practical doubts that may arise from it. 1. Then for clearing the Doctrine by parts;
and remove Some practical doubts that may arise from it. 1. Then for clearing the Doctrine by parts;
cc vvi d j n2 cst vmb vvi p-acp pn31. crd av p-acp vvg dt n1 p-acp n2;
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in it we take in these threeingredients, to make up the evidence of a good Conscience. 1. That a mans walk be honest 2ly. That it be an universal honesty in all things.
in it we take in these threeingredients, to make up the evidence of a good Conscience. 1. That a men walk be honest 2ly. That it be an universal honesty in all things.
p-acp pn31 pns12 vvi p-acp d n2, pc-acp vvi a-acp dt n1 pp-f dt j n1. crd cst dt ng1 n1 vbi j av-j. cst pn31 vbb dt j n1 p-acp d n2.
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3ly. That there be an willingness, or hearty purpose towards universal honesty, whereon the great stress of the quietness of a persons Conscience lyes, viz. The sincerity of the purpose, or a heart-willingness:3ly. That there be an willingness, or hearty purpose towards universal honesty, whereon the great stress of the quietness of a Persons Conscience lies, viz. The sincerity of the purpose, or a heart-willingness:
av-j. d a-acp vbi dt n1, cc j n1 p-acp j n1, c-crq dt j n1 pp-f dt n1 pp-f dt ng1 n1 vvz, n1 dt n1 pp-f dt n1, cc dt n1:
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And we may consider all these, either negati•ely, so that without this evidence there cannot be a good Conscience;
And we may Consider all these, either negati•ely, so that without this evidence there cannot be a good Conscience;
cc pns12 vmb vvi d d, d av-j, av cst p-acp d n1 a-acp vmbx vbi dt j n1;
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or positively, so that where this evidence is, there is a good Conscience.
or positively, so that where this evidence is, there is a good Conscience.
cc av-j, av cst c-crq d n1 vbz, pc-acp vbz dt j n1.
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For the First, What is an ho•est walk? 1. We conceive it is not that which most men count honesty, viz. For a man only to think,
For the First, What is an ho•est walk? 1. We conceive it is not that which most men count honesty, viz. For a man only to think,
p-acp dt ord, q-crq vbz dt js n1? crd pns12 vvb pn31 vbz xx d r-crq ds n2 vvb n1, n1 p-acp dt n1 av-j pc-acp vvi,
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or fan•y himself to be honest;
or fan•y himself to be honest;
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a mans own apprehension is not the rule of his tryal, but that which will abide the tryal before God.
a men own apprehension is not the Rule of his trial, but that which will abide the trial before God.
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2ly Honesty here, looks not to absolute perfection, and such as hath no defect;2ly Honesty Here, looks not to absolute perfection, and such as hath no defect;
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it is a thing that is not ruled, and measured by our will, but by Gods will revealed in his word,
it is a thing that is not ruled, and measured by our will, but by God's will revealed in his word,
pn31 vbz dt n1 cst vbz xx vvn, cc vvd p-acp po12 n1, cc-acp p-acp n2 vmb vvn p-acp po31 n1,
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though it come not up the full length of that which his revealed will calls for:
though it come not up the full length of that which his revealed will calls for:
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And we conceive that it doth more particularly consist in these four, 1. That on the matter, it be in things allowed and approven of God;
And we conceive that it does more particularly consist in these four, 1. That on the matter, it be in things allowed and approven of God;
cc pns12 vvb cst pn31 vdz n1 av-j vvi p-acp d crd, crd cst p-acp dt n1, pn31 vbi p-acp n2 vvn cc vvi pp-f np1;
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For there neither is, nor can be any honest living, except our supposed duties, and our practices be allowed and commanded of God;
For there neither is, nor can be any honest living, except our supposed duties, and our practices be allowed and commanded of God;
c-acp a-acp d vbz, ccx vmb vbi d j n-vvg, c-acp po12 j-vvn n2, cc po12 n2 vbb vvn cc vvn pp-f np1;
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and here a good intention, or an honest mind, if the thing thwart the word of God;
and Here a good intention, or an honest mind, if the thing thwart the word of God;
cc av dt j n1, cc dt j n1, cs dt n1 p-acp dt n1 pp-f np1;
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will not prove honesty, because, as to the matter it is not right, as Paul shews, Rom. 10. Speaking of the Iews their zeal.
will not prove honesty, Because, as to the matter it is not right, as Paul shows, Rom. 10. Speaking of the Iews their zeal.
vmb xx vvi n1, c-acp, c-acp p-acp dt n1 pn31 vbz xx j-jn, c-acp np1 vvz, np1 crd vvg pp-f dt np2 po32 n1.
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2ly. That there be an honest end, else though the action be good on the matter,2ly. That there be an honest end, Else though the actium be good on the matter,
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if our end be sinister or selfie, it will marr the honesty of the action;
if our end be sinister or Self, it will mar the honesty of the actium;
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Thus Christ sayes, Matth. 26. 10. of that good woman, She hath wrought a good, or an honest work on me; which he clears to be so, from her end, in that she poured this ointment on my body, she did it for my burial.
Thus christ Says, Matthew 26. 10. of that good woman, She hath wrought a good, or an honest work on me; which he clears to be so, from her end, in that she poured this ointment on my body, she did it for my burial.
av np1 vvz, np1 crd crd pp-f d j n1, pns31 vhz vvn dt j, cc dt j vvb p-acp pno11; r-crq pns31 vvz pc-acp vbi av, p-acp po31 n1, p-acp cst pns31 vvd d n1 p-acp po11 n1, pns31 vdd pn31 p-acp po11 n1.
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It was not out of vanity and o•tentation, but from an inward h•art-respect to me; and at least in Gods design, she hath been fore-signifying my burial.
It was not out of vanity and o•tentation, but from an inward h•art-respect to me; and At least in God's Design, she hath been foresignifying my burial.
pn31 vbds xx av pp-f n1 cc n1, cc-acp p-acp dt j n1 p-acp pno11; cc p-acp ds p-acp npg1 n1, pns31 vhz vbn j po11 n1.
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3ly. Honesty takes in rectitude, or straightnesse in the manner of our going about the duty;3ly. Honesty Takes in rectitude, or straightness in the manner of our going about the duty;
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For if the manner be not right, as well as the matter, the action will not be honest;
For if the manner be not right, as well as the matter, the actium will not be honest;
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The word honestly (as we shew) signifies honorably, pleasantly, desirably, worthi•y; as that word, Matth. 26. 10. doeth;
The word honestly (as we show) signifies honorably, pleasantly, desirably, worthi•y; as that word, Matthew 26. 10. doth;
dt n1 av-j (c-acp pns12 vvb) vvz av-j, av-j, av-j, av-j; c-acp cst n1, np1 crd crd vdz;
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Now a thing cannot be commondable and worthy, if it be not right for the manner, its but hypocritical;
Now a thing cannot be commondable and worthy, if it be not right for the manner, its but hypocritical;
av dt n1 vmbx vbi j cc j, cs pn31 vbb xx j-jn p-acp dt n1, pn31|vbz p-acp j;
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Therefore its said of the woman that brake the B•x of Ointment on the Lord, That she did wash his feet with tears,
Therefore its said of the woman that brake the B•x of Ointment on the Lord, That she did wash his feet with tears,
av pn31|vbz vvn pp-f dt n1 cst vvd dt n1 pp-f n1 p-acp dt n1, cst pns31 vdd vvi po31 n2 p-acp n2,
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and •ipe them with her hair out of love, she was tenderly aff•ctionat, and very real in her going about that work:and •ipe them with her hair out of love, she was tenderly aff•ctionat, and very real in her going about that work:
cc vvi pno32 p-acp po31 n1 av pp-f n1, pns31 vbds av-j j, cc av j p-acp pno31 vvg p-acp d n1:
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This will seclude many good works on the matter, which are called in this same epistle, dead works, because not done in the loving, lively, spiritual manner, that God requires.
This will seclude many good works on the matter, which Are called in this same epistle, dead works, Because not done in the loving, lively, spiritual manner, that God requires.
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4ly. An honest walk must be from an honest principle;4ly. an honest walk must be from an honest principle;
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though it were possible, that a man could do all things called for, never so well for the manner,
though it were possible, that a man could do all things called for, never so well for the manner,
cs pn31 vbdr j, cst dt n1 vmd vdi d n2 vvn p-acp, av-x av av p-acp dt n1,
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if they be not done from a right principle, he is not honest in his walk;
if they be not done from a right principle, he is not honest in his walk;
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and its on this ground, that all the duties of natural men, of meerly moral men are rejected,
and its on this ground, that all the duties of natural men, of merely moral men Are rejected,
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as having no honesty in them (as being but the fruit of corrup• trees, which can bring forth no good fruit,
as having no honesty in them (as being but the fruit of corrup• trees, which can bring forth no good fruit,
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as the Lord expresly affirms) and therefore can have no influence on a good Conscience, because, from a corrupt principle:
as the Lord expressly affirms) and Therefore can have no influence on a good Conscience, Because, from a corrupt principle:
c-acp dt n1 av-j vvz) cc av vmb vhi dx n1 p-acp dt j n1, c-acp, p-acp dt j n1:
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We need not stand here particularly to prove the branches;
We need not stand Here particularly to prove the branches;
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they being obvious, To live honestly, takes in all these four, without which a man cannot have a good Conscience;
they being obvious, To live honestly, Takes in all these four, without which a man cannot have a good Conscience;
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as we suppose will be granted, at least in word, by all. The next thing to be cleared, is, the universality of this honesty;
as we suppose will be granted, At least in word, by all. The next thing to be cleared, is, the universality of this honesty;
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how it is, that a man in this honest walk, must be universal;
how it is, that a man in this honest walk, must be universal;
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A good Conscience must have this property, and he that would have it, must needs study to live honestly in all things;
A good Conscience must have this property, and he that would have it, must needs study to live honestly in all things;
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In things of the first Table of the Law, and in things of the Second; in things that concern the Law, and in things that concern the Gospel;
In things of the First Table of the Law, and in things of the Second; in things that concern the Law, and in things that concern the Gospel;
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Though a man should 〈 ◊ 〉 never so much external holiness, if he neglect the exercise of Repentance, of Faith, of Mortification,
Though a man should 〈 ◊ 〉 never so much external holiness, if he neglect the exercise of Repentance, of Faith, of Mortification,
cs dt n1 vmd 〈 sy 〉 av-x av av-d j n1, cs pns31 vvb dt n1 pp-f n1, pp-f n1, pp-f n1,
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and of other inward Gospel-duties, or Graces, he is very defective, and pursues not an honest walk, in the just ex•ent and latitude of it:
and of other inward Gospel duties, or Graces, he is very defective, and pursues not an honest walk, in the just ex•ent and latitude of it:
cc pp-f j-jn j n2, cc n2, pns31 vbz av j, cc vvz xx dt j n1, p-acp dt j n1 cc n1 pp-f pn31:
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So then, a man that would live honestly, must study to be honest in all, not only in duties of Religious worship,
So then, a man that would live honestly, must study to be honest in all, not only in duties of Religious worship,
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but al•o in the duties of his calling, station, and relation, even in every thing;
but al•o in the duties of his calling, station, and Relation, even in every thing;
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whereof we had occasion to speak more particularly and fully in the close of our last Sermon.
whereof we had occasion to speak more particularly and Fully in the close of our last Sermon.
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For further clearing of this universality, Take these qualifications of it;
For further clearing of this universality, Take these qualifications of it;
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first, this universality must be designed and endeavoured, in respect of mens light and judgement, to which their walk must be answerable:First, this universality must be designed and endeavoured, in respect of men's Light and judgement, to which their walk must be answerable:
ord, d n1 vmb vbi vvn cc vvn, p-acp n1 pp-f ng2 n1 cc n1, p-acp r-crq po32 n1 vmb vbi j:
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A man that would walk honestly, must endeavour to know what is commanded, and the meaning of the command;
A man that would walk honestly, must endeavour to know what is commanded, and the meaning of the command;
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if the eye (in this respect) be not single, the whole body will be full of darkness:
if the eye (in this respect) be not single, the Whole body will be full of darkness:
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the want of this qualification hath made many Legalists, think themselves to be far advanced in holiness,
the want of this qualification hath made many Legalists, think themselves to be Far advanced in holiness,
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because they were ignorant of the spiritual meaning of the Law;
Because they were ignorant of the spiritual meaning of the Law;
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as we see in that man spoken of, Matth. 19. who said to the Lord, pressing on him obedience to •uch and such commands, all these things have have I keeped from my youth up;
as we see in that man spoken of, Matthew 19. who said to the Lord, pressing on him Obedience to •uch and such commands, all these things have have I keeped from my youth up;
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and its like he thought as he said, not knowing the spirituality and extent of the Law;
and its like he Thought as he said, not knowing the spirituality and extent of the Law;
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Therefore mens apprehensions and thoughts of their universalness in the study of holiness, cannot be a good and sufficient ground of peace,
Therefore men's apprehensions and thoughts of their universalness in the study of holiness, cannot be a good and sufficient ground of peace,
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when they are ignorant of the rule of holiness. 2ly. This universality must be in respect of affection, and estimation;
when they Are ignorant of the Rule of holiness. 2ly. This universality must be in respect of affection, and estimation;
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men would not only know their duty, as it is commanded of God, but they would esteem and love every commanded duty;
men would not only know their duty, as it is commanded of God, but they would esteem and love every commanded duty;
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people may know many duties, and yet have but very little, or no love at all to them or esteem of them;
people may know many duties, and yet have but very little, or no love At all to them or esteem of them;
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which speaks their obedience not to beuniversal, and so not sound:
which speaks their Obedience not to beuniversal, and so not found:
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I will not say but a Believer i• Christ may find some singular Sweetness, and Soul-refreshing, in some duties of Religion, beyond what he doth in some others;
I will not say but a Believer i• christ may find Some singular Sweetness, and Soul-refreshing, in Some duties of Religion, beyond what he does in Some Others;
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whereby they may be the more endeared, and made the more delightsome to him;
whereby they may be the more endeared, and made the more delightsome to him;
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yet in respect of the same divine authority, injoyning obedience to all the commands, he hath an equal respect and estimation to and of them all;
yet in respect of the same divine Authority, enjoining Obedience to all the commands, he hath an equal respect and estimation to and of them all;
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I esteem all thy precepts concerning all things to be right, sayeth the Psalmist, Psal. 119. v. 128. O! what an estimation puts he on every precept of God;I esteem all thy Precepts Concerning all things to be right, Saith the Psalmist, Psalm 119. v. 128. OH! what an estimation puts he on every precept of God;
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and as if it were not enough for him to say, that he esteemed all his commandments to be right;
and as if it were not enough for him to say, that he esteemed all his Commandments to be right;
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He adds, concerning all things; and in the preceeding verse he sayes, I love thy commandments above gold, yea above fine gold;
He adds, Concerning all things; and in the preceding verse he Says, I love thy Commandments above gold, yea above fine gold;
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These words hold forth his affection to, and esteem of them; and the universality thereof, is expressed in the following words;
These words hold forth his affection to, and esteem of them; and the universality thereof, is expressed in the following words;
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many times men are dragged (as it •were) by the heels, or by the hair to the obedience of a command, who yet have little,
many times men Are dragged (as it •were) by the heels, or by the hair to the Obedience of a command, who yet have little,
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or no love to it, or esteem of it;
or no love to it, or esteem of it;
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much therefore of our sincerity may be gathered from our affection to, and esteem of duty;
much Therefore of our sincerity may be gathered from our affection to, and esteem of duty;
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when we are drawn to it, not so much from fear of the punishment that may follow on disobedience to the Command,
when we Are drawn to it, not so much from Fear of the punishment that may follow on disobedience to the Command,
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as from love to and esteem of the thing commanded;
as from love to and esteem of the thing commanded;
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which doth not so much force and compell, as it doth sweetly incline and move us to it.
which does not so much force and compel, as it does sweetly incline and move us to it.
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2ly. This universality must be in respect of mens design ▪ and deliberat purpose, to practice all commanded duties, without allowed balking any one of them;2ly. This universality must be in respect of men's Design ▪ and deliberate purpose, to practice all commanded duties, without allowed balking any one of them;
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which is, when in the prosecuting of holiness, they lay all Gods Commandments before them,
which is, when in the prosecuting of holiness, they lay all God's commandments before them,
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as David said he did, Ps•l. 18. 22. All his judgements were before me, and I did not put away his statutes from me. 4ly This universality must be in respect of our endeavour to prosecute,
as David said he did, Ps•l. 18. 22. All his Judgments were before me, and I did not put away his statutes from me. 4ly This universality must be in respect of our endeavour to prosecute,
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and use all the midses and means that may further us toward the suitable discharge of all called for duties,
and use all the midses and means that may further us towards the suitable discharge of all called for duties,
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and towards the promoving of holiness in all manner of conversation;
and towards the promoving of holiness in all manner of Conversation;
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and endeavouring to carry a long all the circumstances that are requisit, to the making of our •ctions truly Godly:
and endeavouring to carry a long all the Circumstances that Are requisite, to the making of our •ctions truly Godly:
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A man that would have a good Conscience, as to the honesty of his walk, would omit nothing appointed by God, that may promove him in the way of holiness:
A man that would have a good Conscience, as to the honesty of his walk, would omit nothing appointed by God, that may promove him in the Way of holiness:
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And, O! how vastly comprehensive this is;
And, OH! how vastly comprehensive this is;
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it takes in endeavour• to prevent and eschew all temptations, snares and impediments, of what ever sort that may marr and let him in, following forth his course of holiness;
it Takes in endeavour• to prevent and eschew all temptations, snares and impediments, of what ever sort that may mar and let him in, following forth his course of holiness;
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and in his exercising of Faith in God, through Christ, and dependance on him, to be with speed brought forward to the end thereof;
and in his exercising of Faith in God, through christ, and dependence on him, to be with speed brought forward to the end thereof;
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that he may in some measure be in case to say with the Apostle, I have finished my course:
that he may in Some measure be in case to say with the Apostle, I have finished my course:
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These words of the wise man, Prov: 3. 5, 6. are to this purpose observable, in all thy wayes acknowledge thou him,
These words of the wise man, Curae: 3. 5, 6. Are to this purpose observable, in all thy ways acknowledge thou him,
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and he shall direct thy paths; Trust in the Lord with all thine heart, and lean not to thine own understanding; and he shall Direct thy paths; Trust in the Lord with all thine heart, and lean not to thine own understanding;
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There would not only be an acknowledging of God in this, and that particular action, but in all our wayes; as we would be careful to make use of him,
There would not only be an acknowledging of God in this, and that particular actium, but in all our ways; as we would be careful to make use of him,
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and to trust him, so we would eschew leaning to our own understanding.
and to trust him, so we would eschew leaning to our own understanding.
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This universal extent of our endeavour is so necessary, that without it we cannot have peace;
This universal extent of our endeavour is so necessary, that without it we cannot have peace;
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for true peace is the result of a mans designed, and in some measure seriously endeavoured conformity to all Gods commands;
for true peace is the result of a men designed, and in Some measure seriously endeavoured conformity to all God's commands;
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and the breach of any one command will some way marr his peace;
and the breach of any one command will Some Way mar his peace;
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There must be then an universal design, and endeavour to keep touches with God, we can never else have solid peace:
There must be then an universal Design, and endeavour to keep touches with God, we can never Else have solid peace:
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But where this is, there is fair and ready access to peace, and a good evidence of a good Conscience;
But where this is, there is fair and ready access to peace, and a good evidence of a good Conscience;
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according to that notable word, Psal. 119. 6. Then shall I not be ashamed, when I have respect to all thy commandments.
according to that notable word, Psalm 119. 6. Then shall I not be ashamed, when I have respect to all thy Commandments.
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Its only this universal respect to Gods commands that prevents shame, and gives the Believer boldness;
Its only this universal respect to God's commands that prevents shame, and gives the Believer boldness;
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and therefore it must needs be a good evidence of, and have a great st•oak and influence upon a good Conscience.
and Therefore it must needs be a good evidence of, and have a great st•oak and influence upon a good Conscience.
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The 3d. thing in the Doctrine to be cleared is, what is meant by willingness, and a hearty purpose to be univerial, in the practice of holiness,
The 3d. thing in the Doctrine to be cleared is, what is meant by willingness, and a hearty purpose to be univerial, in the practice of holiness,
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or of an honest life and walk? whereupon, as on its base, we said, the great stress of the evidence lyes,
or of an honest life and walk? whereupon, as on its base, we said, the great stress of the evidence lies,
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and therefore we would clear it the more fully; and that we may do so, we shall, •. premit some distinctions of willingness, that we may know of what willingness it is, that the Apostle means.
and Therefore we would clear it the more Fully; and that we may do so, we shall, •. premit Some Distinctions of willingness, that we may know of what willingness it is, that the Apostle means.
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2ly. We shall confirm both parts of the Doctrine after some few things permitted. 3ly. We shall shew wherein this willingness consists, and what are its characters.2ly. We shall confirm both parts of the Doctrine After Some few things permitted. 3ly. We shall show wherein this willingness consists, and what Are its characters.
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For the First, we would have you to distinguish, 1. Betwixt a willingness in reference to the end or benefit it self,
For the First, we would have you to distinguish, 1. Betwixt a willingness in Referente to the end or benefit it self,
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and a willingness in reference to the mids whereby that end, or benefit is attained;
and a willingness in Referente to the mids whereby that end, or benefit is attained;
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betwixt willingness to have a quiet Conscience as to the end, and willingness to live honestly as the mids;
betwixt willingness to have a quiet Conscience as to the end, and willingness to live honestly as the mids;
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There is nothing more common among people, then to think that they are willing to have heaven,
There is nothing more Common among people, then to think that they Are willing to have heaven,
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and to have Christ, that they may get heaven:
and to have christ, that they may get heaven:
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they think they are very sure, that they are very willing, and love well to be in heaven,
they think they Are very sure, that they Are very willing, and love well to be in heaven,
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when they die, and leave this present world;
when they die, and leave this present world;
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and yet if this be put to a narrow and just tryal, it will rather be found to be a willingness to have some benefit,
and yet if this be put to a narrow and just trial, it will rather be found to be a willingness to have Some benefit,
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then to be at the mids that leads to it, they would have Christ, peace with God,
then to be At the mids that leads to it, they would have christ, peace with God,
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and Heaven, because they are good, and men naturally have an appe•e and desire after good;
and Heaven, Because they Are good, and men naturally have an appe•e and desire After good;
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but a desire towards the mids, that leads to the end, is a willingness to be at the practice of holinesse, by which we come to a good Conscience, a willingness to deny our own righteousness,
but a desire towards the mids, that leads to the end, is a willingness to be At the practice of holiness, by which we come to a good Conscience, a willingness to deny our own righteousness,
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and by faith to betake our selves to Christ for peace with God, and for the pardon of sin,
and by faith to betake our selves to christ for peace with God, and for the pardon of since,
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and a willingness to have grace to make us fruitful in every good work: many men and women have the first sort of willingness, who have not the second;
and a willingness to have grace to make us fruitful in every good work: many men and women have the First sort of willingness, who have not the second;
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therefore so soon as it comes to the use of such means, as may help to further holiness,
Therefore so soon as it comes to the use of such means, as may help to further holiness,
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and to attain a good Conscience they are at a stand;
and to attain a good Conscience they Are At a stand;
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as it was with that man mentioned, Mat. 19. who questionless would have been at heaven,
as it was with that man mentioned, Mathew 19. who questionless would have been At heaven,
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but when Christ tells him, If he would be persyte, he must sell all that he hath,
but when christ tells him, If he would be persyte, he must fell all that he hath,
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and give to the poor, and come and follow him; and give to the poor, and come and follow him;
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And so puts him to a proof of his willingness, by putting him to will the mids,
And so puts him to a proof of his willingness, by putting him to will the mids,
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as ever he would come by the end; It's said, He went away sorrowful for he had great possessions;
as ever he would come by the end; It's said, He went away sorrowful for he had great possessions;
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He was loath and unwilling to want heaven, and he was as unwilling and loath to forgoe his riches;
He was loath and unwilling to want heaven, and he was as unwilling and loath to forgo his riches;
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and at length, in this debate and strugle, his wealth prevailed, and carried him quite off from Christ; alace!
and At length, in this debate and struggle, his wealth prevailed, and carried him quite off from christ; alace!
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There are many such hearers of the Gospel:
There Are many such hearers of the Gospel:
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however a desire to the mids, as well as to the end, must be in right willingnesse to live honestly;
however a desire to the mids, as well as to the end, must be in right willingness to live honestly;
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which is the first thing wherein this willingnesse consists.
which is the First thing wherein this willingness consists.
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2ly. We would distinguish, and put difference betwixt willingness to the mids abstractedly (to speak so) considered,2ly. We would distinguish, and put difference betwixt willingness to the mids abstractedly (to speak so) considered,
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and a willingness to the mids considered complexly with other things, and wayes that ly cross to it, which yet the man loves:
and a willingness to the mids considered complexly with other things, and ways that lie cross to it, which yet the man loves:
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Thus when a man is convinced, that such a thing is good and desirable, he will have a sort of desire after it; (as that •an spoken of, Matth. 19. had after heaven,
Thus when a man is convinced, that such a thing is good and desirable, he will have a sort of desire After it; (as that •an spoken of, Matthew 19. had After heaven,
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and salvation) but when he comes to to look at the thing complexly, as it may be thwarting with some other thing, that he loves better;
and salvation) but when he comes to to look At the thing complexly, as it may be thwarting with Some other thing, that he loves better;
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he doth not actually will it;
he does not actually will it;
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because he sees that for the attaining of it, he must part with, and forgoe that other thing, which he preferreth to it;
Because he sees that for the attaining of it, he must part with, and forgo that other thing, which he preferreth to it;
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in this respect, many men may love holiness as good and desirable, and they will readily say, O! to be holy,
in this respect, many men may love holiness as good and desirable, and they will readily say, OH! to be holy,
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as that wretch Balaam wished to die the death of the righteous; but when it comes to particulars, that thwart and cross their lusts, and corrupt inclinations,
as that wretch balaam wished to die the death of the righteous; but when it comes to particulars, that thwart and cross their Lustiest, and corrupt inclinations,
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as when they are told, that they must forgive such wrongs, restore such things as they have unjustly taken,
as when they Are told, that they must forgive such wrongs, restore such things as they have unjustly taken,
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and detained, that they must deny themselves, &c. they are at a stand:
and detained, that they must deny themselves, etc. they Are At a stand:
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Hence some will give very fair and pertinent advices and directions to others, in reference to the study of holines;
Hence Some will give very fair and pertinent advices and directions to Others, in Referente to the study of holiness;
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and even some very prophane men will sometimes commend the fear of God to their children,
and even Some very profane men will sometime commend the Fear of God to their children,
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while yet in their own practice, they lay no weight on it, no• regard it;
while yet in their own practice, they lay no weight on it, no• regard it;
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because they consider it not in it self, but as it is complicated with the apparent necessity, of parting with,
Because they Consider it not in it self, but as it is complicated with the apparent necessity, of parting with,
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and closing of such and such particular things, that they have no will to forgoe.
and closing of such and such particular things, that they have no will to forgo.
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3ly. We would distinguish betwixt a willingness, that is, by fits, and is but some accidental motion (to speak so,) and a willingness that is deliberat, resolute, fixed and habitual;3ly. We would distinguish betwixt a willingness, that is, by fits, and is but Some accidental motion (to speak so,) and a willingness that is deliberate, resolute, fixed and habitual;
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The former may be under convictions, challenges, and fears, as appears in many of these spoken of, Exod. 19. and Deut. 5. 27. Who readily say, under a fit of conviction and of fear, all that the Lord •as commanded us we will do;
The former may be under convictions, challenges, and fears, as appears in many of these spoken of, Exod 19. and Deuteronomy 5. 27. Who readily say, under a fit of conviction and of Fear, all that the Lord •as commanded us we will do;
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And in many persons in their afflictions, and on their sick-beds, who will say, if they had their health again,
And in many Persons in their afflictions, and on their sick-beds, who will say, if they had their health again,
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and were delivered from such and such a trouble and distress, they would study to be better men;
and were Delivered from such and such a trouble and distress, they would study to be better men;
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But so soon as they recover health, and such a tempest of trouble is over, they return with the dog to the vomit, their goodness is like the morning cloud and early dew that goeth away;
But so soon as they recover health, and such a tempest of trouble is over, they return with the dog to the vomit, their Goodness is like the morning cloud and early due that Goes away;
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as it is, Hos. 6. 4. Its not this willingness that we speak of, but its an habitual fixed willingness, a settled design as to such a thing;
as it is, Hos. 6. 4. Its not this willingness that we speak of, but its an habitual fixed willingness, a settled Design as to such a thing;
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as these words, Acts 24. 16. hold forth, H•rein do I exercise my self, alwayes to have a conscience void of offence;
as these words, Acts 24. 16. hold forth, H•rein do I exercise my self, always to have a conscience void of offence;
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Its not to have a willingness this or that day or hour, and then to lay it quite by;
Its not to have a willingness this or that day or hour, and then to lay it quite by;
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but its in all our conversation to be willing to live honestly, as the Apostle hath it, Rom. 7. To will is present with me;
but its in all our Conversation to be willing to live honestly, as the Apostle hath it, Rom. 7. To will is present with me;
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This willingness is alwayes in some measure present with serious Christians, it waits still on them;
This willingness is always in Some measure present with serious Christians, it waits still on them;
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its a constant habitual inclination and propension to such a thing. 4. We would distinguish betwixt a crooked willingness to holiness, out of some by-respect;
its a constant habitual inclination and propension to such a thing. 4. We would distinguish betwixt a crooked willingness to holiness, out of Some by-respect;
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and an out-right and straight willingness, when holiness is willed and loved on an honest account, o• for a straight end:
and an outright and straight willingness, when holiness is willed and loved on an honest account, o• for a straight end:
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The crooked willingness is a servile and mercenary desire of holines•, to p•ure by it freedom from Hell,
The crooked willingness is a servile and mercenary desire of holines•, to p•ure by it freedom from Hell,
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and coming to Heaven at best, and often to have respect from men, especially in a time,
and coming to Heaven At best, and often to have respect from men, especially in a time,
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when holiness is in any request and respect, as the Pharisees had in their giving of alms, and making long prayers;
when holiness is in any request and respect, as the Pharisees had in their giving of alms, and making long Prayers;
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and whereof the Lord seems to mean, when he sayes, Hos. 10. Ephraim is an empty vine, he brings forth fruit to himself;
and whereof the Lord seems to mean, when he Says, Hos. 10. Ephraim is an empty vine, he brings forth fruit to himself;
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all holiness that is designed or pursued for this ▪ end, for any predominantly selfy-end is nothing before God,
all holiness that is designed or pursued for this ▪ end, for any predominantly selfy-end is nothing before God,
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but an unstraight or crooked willingness:
but an unstraight or crooked willingness:
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or ye may look at a single willingness to holiness, as that whieh is out of respect to holiness for it self;
or you may look At a single willingness to holiness, as that whieh is out of respect to holiness for it self;
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and when we love holiness, and an universality in it, because God loves it, and because its like him,
and when we love holiness, and an universality in it, Because God loves it, and Because its like him,
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and beautifully conforms to his Image;
and beautifully conforms to his Image;
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Thus David sweetly expresseth himself, Psal. 119. 127. I love thy commandments above gold, yea fine gold;
Thus David sweetly Expresses himself, Psalm 119. 127. I love thy Commandments above gold, yea fine gold;
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when there is a worth, amiableness and excellency seen in the Commands, and the things commanded;
when there is a worth, amiableness and excellency seen in the Commands, and the things commanded;
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when they are prized, and a dear respect is had to them all for themselves. •. 5. We would distinguish betwixt a sluggish willingness,
when they Are prized, and a dear respect is had to them all for themselves. •. 5. We would distinguish betwixt a sluggish willingness,
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or desire after holiness, and an effectual willingness; There is a sort of willingness that suffers men to ly still with the sluggard;
or desire After holiness, and an effectual willingness; There is a sort of willingness that suffers men to lie still with the sluggard;
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such would fain have knowledge, but they dow not take pains to read, if it were but the Catechism, that they may come by it;
such would fain have knowledge, but they dow not take pains to read, if it were but the Catechism, that they may come by it;
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they would •ain have lusts mortified, but they dow not fast and pray, that such Devils may be made to go out;
they would •ain have Lustiest mortified, but they dow not fast and pray, that such Devils may be made to go out;
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they would be at holiness, but they dow not use the means appointed by God, to win at it;
they would be At holiness, but they dow not use the means appointed by God, to win At it;
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there is such a desire spoken of, Prov. 13. 4. The soul of the sluggard desires and hath not,
there is such a desire spoken of, Curae 13. 4. The soul of the sluggard Desires and hath not,
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because his hands refuse to work; Because his hands refuse to work;
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he rests contentedly in his desire, and takes no pains to prosecute it, to the obtaining of that which he desires;
he rests contentedly in his desire, and Takes no pains to prosecute it, to the obtaining of that which he Desires;
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even as many lazy bodies would fain be rich, but dow not take pains and labour to come at riches;
even as many lazy bodies would fain be rich, but dow not take pains and labour to come At riches;
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even as it is storied of the Roman young Gentleman, who laid himself down on the grass,
even as it is storied of the Roman young Gentleman, who laid himself down on the grass,
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and rolled and tumbled there a while, and said, utinam •oc esset laborare, O! if this were to labour and work:
and rolled and tumbled there a while, and said, utinam •oc esset laborare, OH! if this were to labour and work:
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even so it may be in spiritu•l things;
even so it may be in spiritu•l things;
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there may be a sluggish desire to be holy, and yet great negligence as to any suitable pains to come by it:
there may be a sluggish desire to be holy, and yet great negligence as to any suitable pains to come by it:
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But effectual willingness is that which yoaks the man in good earnest to the use of all appointed means, whereby he may obtain his desired end;
But effectual willingness is that which yokes the man in good earnest to the use of all appointed means, whereby he may obtain his desired end;
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as he desires to be holy ▪ so he presses to be at it through all obstructions and difficulties;
as he Desires to be holy ▪ so he presses to be At it through all obstructions and difficulties;
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and though he win not up to perfection, in respect of degrees;
and though he win not up to perfection, in respect of Degrees;
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yet he dispenses not with himself in his short-coming, nor in the allowed neglect of any mean that may help him forward;
yet he dispenses not with himself in his shortcoming, nor in the allowed neglect of any mean that may help him forward;
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Not as if I were already perfete (sayes the Apostle, Phil. 13. 14. meaning as to the degree) But one thing I do, forgetting these things that are behind, Not as if I were already perfete (Says the Apostle, Philip 13. 14. meaning as to the degree) But one thing I do, forgetting these things that Are behind,
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and reaching forth unto these things that are before, I press towards the mark, for the prize of the high calling of God in Christ Iesus: and reaching forth unto these things that Are before, I press towards the mark, for the prize of the high calling of God in christ Iesus:
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and vers. 16. he sayes, Let as many as are perfect be thus minded;
and vers. 16. he Says, Let as many as Are perfect be thus minded;
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where he speaks of a perfection attainable even here, and implys, that those who are not thus minded, endeavouring through grace to reach forward, to press towards the mark, making it their one thing to attain to perfection in holiness, cannot lay claim to this willingness, which is an evidence of perfection in the sense the Apostle speaks of:
where he speaks of a perfection attainable even Here, and Implies, that those who Are not thus minded, endeavouring through grace to reach forward, to press towards the mark, making it their one thing to attain to perfection in holiness, cannot lay claim to this willingness, which is an evidence of perfection in the sense the Apostle speaks of:
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Now from all these distinctions put together, we may find a clear answer to what natural and carnal hearts will readlly object here,
Now from all these Distinctions put together, we may find a clear answer to what natural and carnal hearts will readlly Object Here,
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and make discovery of the unwarrantableness, nay of the rottenness of the grounds whereon they found their peace;
and make discovery of the unwarrantableness, nay of the rottenness of the grounds whereon they found their peace;
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for since this willingness hath such influence on mens solid peace and tranquillity of Conscience;
for since this willingness hath such influence on men's solid peace and tranquillity of Conscience;
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it is not sure, every willingness that will be a certain evidence of it, nor a solid ground to build it upon. SERMON III. HEB. 13. v. 18. Pray for us:
it is not sure, every willingness that will be a certain evidence of it, nor a solid ground to built it upon. SERMON III. HEBREW. 13. v. 18. prey for us:
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for we trust we have a good conscience, in all things willing to live honestly.
for we trust we have a good conscience, in all things willing to live honestly.
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THough a good Conscience be the thing in all the World, in reference to which, men ought to carry most tenderly;
THough a good Conscience be the thing in all the World, in Referente to which, men ought to carry most tenderly;
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yet if we shall take a v•ew of the way of the generality of people,
yet if we shall take a v•ew of the Way of the generality of people,
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even living under, and making profession of the Gospel of Christ, we will find that there is nothing that they deal more untenderly in;
even living under, and making profession of the Gospel of christ, we will find that there is nothing that they deal more untenderly in;
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some on the one hand accounting that to be a good Conscience, which is nothing so,
Some on the one hand accounting that to be a good Conscience, which is nothing so,
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and so, basely prostituting and abusing this excellent thing;
and so, basely prostituting and abusing this excellent thing;
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others on the other hand looking on a good Conscience, 〈 ◊ 〉 but an airy notion and fancy, never knowing,
Others on the other hand looking on a good Conscience, 〈 ◊ 〉 but an airy notion and fancy, never knowing,
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nor studying to know what the benefit and advantage of it is, they make it useless and comfortless to themselves,
nor studying to know what the benefit and advantage of it is, they make it useless and comfortless to themselves,
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and so are utterly deprived of that sweetlyserene tranquility, which is Gods gracious allowance on them, that make it their business to have a tender and truly good Conscience.
and so Are utterly deprived of that sweetlyserene tranquillity, which is God's gracious allowance on them, that make it their business to have a tender and truly good Conscience.
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The Doctrine that we proposed last, was for directing us how to keep a just mids betwixt those two extreams;
The Doctrine that we proposed last, was for directing us how to keep a just mids betwixt those two extremes;
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and its this, That where there is a sincere willingness to be universally honest in the whole of our Conversation, It hath great influence on the peace of our Conscience, Is a notable evidence of a good Conscience,
and its this, That where there is a sincere willingness to be universally honest in the Whole of our Conversation, It hath great influence on the peace of our Conscience, Is a notable evidence of a good Conscience,
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and a choice companion that waits continually on it: Paul here asserts his tranquillity of Conscience on this ground;
and a choice Companion that waits continually on it: Paul Here asserts his tranquillity of Conscience on this ground;
cc dt j n1 cst vvz av-j p-acp pn31: np1 av vvz po31 n1 pp-f n1 p-acp d n1;
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and withal explains and qualifies the same, by telling us that in all things he had a willingness to live honestly:
and withal explains and Qualifies the same, by telling us that in all things he had a willingness to live honestly:
cc av vvz cc vvz dt d, p-acp vvg pno12 d p-acp d n2 pns31 vhd dt n1 pc-acp vvi av-j:
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Now because this Doctrine is of great concernment to Believers in Christ, as to their solid peace and comfort;
Now Because this Doctrine is of great concernment to Believers in christ, as to their solid peace and Comfort;
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and deals with several sorts of men;
and deals with several sorts of men;
cc vvz p-acp j n2 pp-f n2;
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some of whom, as Antinomians rejecting any such evidence, and disputing against the possibility of universal sincerity;
Some of whom, as Antinomians rejecting any such evidence, and disputing against the possibility of universal sincerity;
d pp-f r-crq, c-acp njp2 vvg d d n1, cc vvg p-acp dt n1 pp-f j n1;
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so that according to them there can be no solid conclusion drawn hence for the comfort of Believers:
so that according to them there can be no solid conclusion drawn hence for the Comfort of Believers:
av cst vvg p-acp pno32 pc-acp vmb vbi dx j n1 vvn av p-acp dt n1 pp-f n2:
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Others, such as Hypocrits, snatching at this consolation, when they have no honesty in their walk;
Others, such as Hypocrites, snatching At this consolation, when they have no honesty in their walk;
ng2-jn, d c-acp n2, vvg p-acp d n1, c-crq pns32 vhb dx n1 p-acp po32 n1;
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and a third sort (better disposed) who from seen defects and failings in their walk, refusing all the consolations that flow from this ground;
and a third sort (better disposed) who from seen defects and failings in their walk, refusing all the consolations that flow from this ground;
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say on the matter to the weakning of their own hands, and to the fainting and discouraging of their own hearts, that they have nothing of this honesty, nothing of this willingness to live honest by;
say on the matter to the weakening of their own hands, and to the fainting and discouraging of their own hearts, that they have nothing of this honesty, nothing of this willingness to live honest by;
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We insisted the more on the clearing of these three in the Doctrine: 1. What is meant by an honest Walk. 2. What is meant by universal sincerity,
We insisted the more on the clearing of these three in the Doctrine: 1. What is meant by an honest Walk. 2. What is meant by universal sincerity,
pns12 vvd dt av-dc p-acp dt n-vvg pp-f d crd p-acp dt n1: crd q-crq vbz vvn p-acp dt j n1. crd q-crq vbz vvn p-acp j n1,
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or honesty in our Walk. 3. What is meant by this willingness to live honestly, which is the base on which the testimony of a good Conscience doth mainly lean,
or honesty in our Walk. 3. What is meant by this willingness to live honestly, which is the base on which the testimony of a good Conscience does mainly lean,
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and the very hinge on which it is mainly turned, as being the greatest evidence of sincerity:
and the very hinge on which it is mainly turned, as being the greatest evidence of sincerity:
cc dt j n1 p-acp r-crq pn31 vbz av-j vvn, c-acp vbg dt js n1 pp-f n1:
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We shall yet premit some things further for clearing of the Doctrine, and then we shall confirm it, which is in substance,
We shall yet premit Some things further for clearing of the Doctrine, and then we shall confirm it, which is in substance,
pns12 vmb av vvi d n2 av-jc p-acp n-vvg pp-f dt n1, cc av pns12 vmb vvi pn31, r-crq vbz p-acp n1,
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and in short this, That a man who hath an universal willingness to live honestly, may have Calmness and tranquillity of Conscience,
and in short this, That a man who hath an universal willingness to live honestly, may have Calmness and tranquillity of Conscience,
cc p-acp j d, cst dt n1 r-crq vhz dt j n1 pc-acp vvi av-j, vmb vhi n1 cc n1 pp-f n1,
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though there be many things in his life, for which he may very justly censure himself.
though there be many things in his life, for which he may very justly censure himself.
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First. Then ▪ let it be premitted, that when we speak of this calmness of Conscience flowing from the universal honesty of a persons Life and Walk;First. Then ▪ let it be premitted, that when we speak of this calmness of Conscience flowing from the universal honesty of a Persons Life and Walk;
ord. av ▪ vvb pn31 vbi vvn, cst c-crq pns12 vvb pp-f d n1 pp-f n1 vvg p-acp dt j n1 pp-f dt ng1 n1 cc n1;
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We mean nor, 1. Such a perfection of calmness and tranquillity as may stand before Gods Judgment-seat;
We mean nor, 1. Such a perfection of calmness and tranquillity as may stand before God's Judgment seat;
pns12 vvb ccx, crd d dt n1 pp-f n1 cc n1 c-acp vmb vvi p-acp ng1 n1;
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for though we were in case to say with the Apostle, 1 Cor. 4. 4. That we know nothing by our selves;
for though we were in case to say with the Apostle, 1 Cor. 4. 4. That we know nothing by our selves;
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yet are we not thereby justified, but be that judgeth us is the Lord; yet Are we not thereby justified, but be that Judgeth us is the Lord;
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who is greater than our Conscience, and sees many things in us, that we see not selves:
who is greater than our Conscience, and sees many things in us, that we see not selves:
r-crq vbz jc cs po12 n1, cc vvz d n2 p-acp pno12, cst pns12 vvb xx n2:
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Who ever therfore supposeth such a perfection, can never have calmness of Conscience while he lives in the World.
Who ever Therefore Supposeth such a perfection, can never have calmness of Conscience while he lives in the World.
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2ly. Nor is this such a calmness as prevents all challenges; a man may have challenges of Conscience and yet have a good Conscience.2ly. Nor is this such a calmness as prevents all challenges; a man may have challenges of Conscience and yet have a good Conscience.
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Neither 3ly. Is it such a calmness, as under it Believers have no ground for, nor use of Repentance and Humiliation;
Neither 3ly. Is it such a calmness, as under it Believers have no ground for, nor use of Repentance and Humiliation;
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nay Repenis not only consistent with this calmness, but it is a notable mean of it,
nay Repenis not only consistent with this calmness, but it is a notable mean of it,
uh-x n1 xx av-j j p-acp d n1, cc-acp pn31 vbz dt j n1 pp-f pn31,
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and a main ingredient in it; its a thing whereby in part it is both attained and entertained;
and a main ingredient in it; its a thing whereby in part it is both attained and entertained;
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The kindly Gospel-exercise of Repentance for sin will not break our peace, but very readily vacation from this exercise will do it to purpose:
The kindly gospel-exercise of Repentance for since will not break our peace, but very readily vacation from this exercise will do it to purpose:
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And therefore we would carefully distinguish betwixt Repentance, Humiliation and Self-loathing for sin, and the marring of the peace of our Conscience;
And Therefore we would carefully distinguish betwixt Repentance, Humiliation and Self-loathing for since, and the marring of the peace of our Conscience;
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Yea there may be much exercise wrestling and fighting inwardly in the Spirit of a Christian,
Yea there may be much exercise wrestling and fighting inwardly in the Spirit of a Christian,
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and yet considerable calmness of Conscience in that same condition:
and yet considerable calmness of Conscience in that same condition:
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for that which gives peace, is not so much the want of all exercise of mind,
for that which gives peace, is not so much the want of all exercise of mind,
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as a suitable behaviour under that exercise;
as a suitable behaviour under that exercise;
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As we may see in the Apostle Paul, who though he was deeply exercised, and sorely combatted with the remainder of a body of Death within him,
As we may see in the Apostle Paul, who though he was deeply exercised, and sorely combated with the remainder of a body of Death within him,
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as he gives a lamenting account.
as he gives a lamenting account.
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Rom. 7. Yet he is the man here who hath this calmness of a good Conscience.Rom. 7. Yet he is the man Here who hath this calmness of a good Conscience.
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2ly We premit, that this peace and calmness consisting with Challenges and Repentance, and with deep inward exercise, may be, first, where there is no absolute perfection of holiness;2ly We premit, that this peace and calmness consisting with Challenges and Repentance, and with deep inward exercise, may be, First, where there is no absolute perfection of holiness;
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though I grant there must be no lower, nor less design, then perfection ▪ Because this peace and calmness in sojourning Saints (of whom we mean all along) is mostly founded on sincere and serious endeavours to attain it,
though I grant there must be no lower, nor less Design, then perfection ▪ Because this peace and calmness in sojourning Saints (of whom we mean all along) is mostly founded on sincere and serious endeavours to attain it,
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as the Apostle speaks Phil. 3. 12, 13. Not as though I had already attained,
as the Apostle speaks Philip 3. 12, 13. Not as though I had already attained,
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or were already perfect, viz. In holiness ▪ But I follow after, &c. and yet vers. 15. He asserts a perfection; There is not an attaining of perfection as to degrees,or were already perfect, viz. In holiness ▪ But I follow After, etc. and yet vers. 15. He asserts a perfection; There is not an attaining of perfection as to Degrees,
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and yet there is a perfection in respect of parts, and in respect of sincere endeavour,
and yet there is a perfection in respect of parts, and in respect of sincere endeavour,
cc av pc-acp vbz dt n1 p-acp n1 pp-f n2, cc p-acp n1 pp-f j n1,
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and pressing to be at perfection. 2. This peace and calmness that we speak of ▪ may consist with the indwelling of corruption,
and pressing to be At perfection. 2. This peace and calmness that we speak of ▪ may consist with the indwelling of corruption,
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though not with the reign and dominion of it;
though not with the Reign and dominion of it;
cs xx p-acp dt n1 cc n1 pp-f pn31;
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I say with the indwelling of corruption, where the stirrings and actings of it are (as it were) protested against, groaned under, and opposed;
I say with the indwelling of corruption, where the stirrings and actings of it Are (as it were) protested against, groaned under, and opposed;
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as it was with this Apostle, Rom. 7. Who notwithstanding the law of his members rebelling against the law of his mind, yet maintains his peace;
as it was with this Apostle, Rom. 7. Who notwithstanding the law of his members rebelling against the law of his mind, yet maintains his peace;
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because this peace is grounded, not so much on the intire and absolute Victory over Corruption,
Because this peace is grounded, not so much on the entire and absolute Victory over Corruption,
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as on a real hatred of, a real enmity at, and a real fighting against it. 3. This peace and calmness may consist, not only with corruption indwelling,
as on a real hatred of, a real enmity At, and a real fighting against it. 3. This peace and calmness may consist, not only with corruption indwelling,
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but sometimes with the prevailing and captivating power of corruption;
but sometime with the prevailing and captivating power of corruption;
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which is also clear from Rom. 7 ▪ Where the law that is in the Apostles members prevails so far against the law of his mind, that it leads him captive to the law of sin that is in his members; and yet he hath peace;
which is also clear from Rom. 7 ▪ Where the law that is in the Apostles members prevails so Far against the law of his mind, that it leads him captive to the law of since that is in his members; and yet he hath peace;
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the reason is, because this peace does not only flow from the event of the wrestling or fight,
the reason is, Because this peace does not only flow from the event of the wrestling or fight,
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but also from the Christians not yielding in the fight, though he be captivat, and from his entring as it were a dissent from,
but also from the Christians not yielding in the fight, though he be captivat, and from his entering as it were a dissent from,
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and protestation against the captivating power of corruption;
and protestation against the captivating power of corruption;
cc n1 p-acp dt j-vvg n1 pp-f n1;
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Therefore (saith he) The thing I do, I allow not and its no more I that doth it,
Therefore (Says he) The thing I do, I allow not and its no more I that does it,
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but sin that dwelleth in me ) Not, but it was he that sinned, but he allowed it not;but since that dwells in me) Not, but it was he that sinned, but he allowed it not;
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Nay (as I said) he protested against the prevailling of sin in himself;
Nay (as I said) he protested against the prevailling of since in himself;
uh (c-acp pns11 vvd) pns31 vvd p-acp dt vvg pp-f n1 p-acp px31;
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Therefore the words in the Original are, The thing I do, I know not, that is, I will not in some respect own it for my deed;
Therefore the words in the Original Are, The thing I do, I know not, that is, I will not in Some respect own it for my deed;
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and on this ground he maintains his peace, and from it draws his consolation, Rom. 8. 1. There is therefore now •o condemnation to them who are in Christ Iesus, who walk not after the flesh but after the spirit:
and on this ground he maintains his peace, and from it draws his consolation, Rom. 8. 1. There is Therefore now •o condemnation to them who Are in christ Iesus, who walk not After the Flesh but After the Spirit:
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for though sometimes the flesh may prevail, yet (sayes he) we walk not according to the principles of flesh,
for though sometime the Flesh may prevail, yet (Says he) we walk not according to the principles of Flesh,
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but we endeavour, though we ▪ come not up to perfection, to walk according to the Rule, Principles, and dictats of the Spirit.
but we endeavour, though we ▪ come not up to perfection, to walk according to the Rule, Principles, and dictates of the Spirit.
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3ly, We premit, that this peace and calmness of Conscience, may consist with many defects, infirmities, and sailings;3ly, We premit, that this peace and calmness of Conscience, may consist with many defects, infirmities, and sailings;
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yet we would beware of, and watchfully guard against two sorts of sins, that are inconsistent with it;
yet we would beware of, and watchfully guard against two sorts of Sins, that Are inconsistent with it;
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1. Conscence ▪ wasting-sins, that raise a storm and tempest in the Conscience, such as were Davids Adultery and Murder, Peters denyal of his Master, and the like;
1. Conscience ▪ wasting-sins, that raise a storm and tempest in the Conscience, such as were Davids Adultery and Murder, Peter's denial of his Master, and the like;
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Which though they may consist with an interest in God, standing still inviolated and not nulled;
Which though they may consist with an Interest in God, standing still inviolated and not nulled;
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and though peace may be recovered by the renewed exercise of repentance toward God, and of faith toward the Lord Jesus;
and though peace may be recovered by the renewed exercise of Repentance towards God, and of faith towards the Lord jesus;
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yet for the time of the prevailing of such sins, and before such exercise of •aith and Repentance, they are to the ▪ Believers Conscience as boisterous Winds are to the Sea;
yet for the time of the prevailing of such Sins, and before such exercise of •aith and Repentance, they Are to the ▪ Believers Conscience as boisterous Winds Are to the Sea;
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we do not therefore admit of all sorts of sins to be consistent with this Peace and Tranquillity of Conscience;
we do not Therefore admit of all sorts of Sins to be consistent with this Peace and Tranquillity of Conscience;
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but such only as are sins of more ordinary infirmity against the Souls actual dissent and protestation to the contrary. 2. We would beware of such Aggravations of sin, that make little sins (little I mean comparatively) to become great sins;
but such only as Are Sins of more ordinary infirmity against the Souls actual dissent and protestation to the contrary. 2. We would beware of such Aggravations of since, that make little Sins (little I mean comparatively) to become great Sins;
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a man may be captivat by some sins ▪ and yet retain peace; and yet these same sins in another person, by reason of some grievously aggravating circumstances,
a man may be captivat by Some Sins ▪ and yet retain peace; and yet these same Sins in Another person, by reason of Some grievously aggravating Circumstances,
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as if they be committed deliberatly, and out over the belly of Light, and of Checks and Challenges, may much waste his Conscience,
as if they be committed deliberately, and out over the belly of Light, and of Checks and Challenges, may much waste his Conscience,
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and greatly wound and mar his peace:
and greatly wound and mar his peace:
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In this respect (I say) though the sin in its own nature may be lesser,
In this respect (I say) though the since in its own nature may be lesser,
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yet it is greatned by these and such other Aggravations:
yet it is greatened by these and such other Aggravations:
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They are strictly and properly sins of infirmity, that the Believer doth not consent to, wherewith he is surprised, against which he fights and wrestles, seeking after,
They Are strictly and properly Sins of infirmity, that the Believer does not consent to, wherewith he is surprised, against which he fights and wrestles, seeking After,
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and longing for Victory over them, and with which he admits of no truce, even when they prevail;
and longing for Victory over them, and with which he admits of no truce, even when they prevail;
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as for other •ins they will very readily mar the Believers Peace and Tranquillity.
as for other •ins they will very readily mar the Believers Peace and Tranquillity.
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The Doctrine being thus qualified and guarded on all hands, we shall now at length proceed to the Confirmation of it, which is, that wherever there is a sincere willingness to be universally honest in our Life and Conversation, there is good ground for peace and calmness of Conscience;
The Doctrine being thus qualified and guarded on all hands, we shall now At length proceed to the Confirmation of it, which is, that wherever there is a sincere willingness to be universally honest in our Life and Conversation, there is good ground for peace and calmness of Conscience;
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or it is an evidence of a good Conscience and a companion of it. It may be confirmed from these grounds;
or it is an evidence of a good Conscience and a Companion of it. It may be confirmed from these grounds;
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1. Either we must say that no Believer has ever had Tranquillity and calmness of Conscience, which were absurd;
1. Either we must say that no Believer has ever had Tranquillity and calmness of Conscience, which were absurd;
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or we must say that these who had it, did attain to perfect holiness, and needed no Repentance, which the forenamed Instances of most eminent Saints,
or we must say that these who had it, did attain to perfect holiness, and needed no Repentance, which the forenamed Instances of most eminent Saints,
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as of David and Peter will confute;
as of David and Peter will confute;
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or if we can say none of these two, we must needs assert the third, viz. That a Believer on his sincere design to live honestly in all things,
or if we can say none of these two, we must needs assert the third, viz. That a Believer on his sincere Design to live honestly in all things,
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though he come not up the full length he should be at, may have Peace. 2. That which hath quieted many Believers before us, may be a ground of calmness and quietness to us;
though he come not up the full length he should be At, may have Peace. 2. That which hath quieted many Believers before us, may be a ground of calmness and quietness to us;
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for as the ground and cause is common, the effect must also be common;
for as the ground and cause is Common, the Effect must also be Common;
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But on this ground many Believers have been quieted before us, Therefore we may likewise on it quiet our selves:
But on this ground many Believers have been quieted before us, Therefore we may likewise on it quiet our selves:
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If we look thorow the Scriptures, we will find the Saints thus quieting and comforting themselves;
If we look thorough the Scriptures, we will find the Saints thus quieting and comforting themselves;
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What is the ground that David comforts himself on ▪ Psal. 18. 21, 22, 23. Is it not on this? I have keeped the ways of the Lord,
What is the ground that David comforts himself on ▪ Psalm 18. 21, 22, 23. Is it not on this? I have keeped the ways of the Lord,
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and have not wickedly departed from my God; and have not wickedly departed from my God;
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This sure is not absolute perfection that he means of, for we know he had many defects and failings, but sincerity;
This sure is not absolute perfection that he means of, for we know he had many defects and failings, but sincerity;
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for, says he, All his Iudgements were before me; he had honestly designed the keeping of them all;
for, Says he, All his Judgments were before me; he had honestly designed the keeping of them all;
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I did not put away his Statutes from me; he balked none of Gods Statutes; I was also upright before him, and I keeped my self from mine iniquity; I did not put away his Statutes from me; he balked none of God's Statutes; I was also upright before him, and I keeped my self from mine iniquity;
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The strain of his way was honest, and his slips ▪ and failings were (hitherto its like) of infirmity, and therefore he has Peace:
The strain of his Way was honest, and his slips ▪ and failings were (hitherto its like) of infirmity, and Therefore he has Peace:
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We may see that it was thus also with Hezekiah, Isa. 38. with Iob chap. 31. and with Paul Phil. 3. Who was not perfect already, but pressing hard towards it.
We may see that it was thus also with Hezekiah, Isaiah 38. with Job chap. 31. and with Paul Philip 3. Who was not perfect already, but pressing hard towards it.
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A 3. ground of Confirmation is drawn from the Scriptures giving such Characters and Descriptions of Believers,
A 3. ground of Confirmation is drawn from the Scriptures giving such Characters and Descriptions of Believers,
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and affirming such qualifications of them;
and affirming such qualifications of them;
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on account of which they have a testimony from God, and ground of holy boldness in their pleadings with him;
on account of which they have a testimony from God, and ground of holy boldness in their pleadings with him;
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all which look to their honest willingness and sincere endeavour after perfection, and not to their attainment of it;
all which look to their honest willingness and sincere endeavour After perfection, and not to their attainment of it;
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as we see in Nehemiah who thus speaks to God, chap. 1. Let thine ear be attentive to the prayer of thy Servant,
as we see in Nehemiah who thus speaks to God, chap. 1. Let thine ear be attentive to the prayer of thy Servant,
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and of thy Servants who desire to fear thy Name; and of thy Servants who desire to Fear thy Name;
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Where we have the asserting of an interest in God ▪ and of a kindly relation to him with holy boldness;
Where we have the asserting of an Interest in God ▪ and of a kindly Relation to him with holy boldness;
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And yet they plead not a perfection in the fear of God; but a desire to fear him;
And yet they plead not a perfection in the Fear of God; but a desire to Fear him;
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Their desire, design, resolution and endeavour, was to fear him;
Their desire, Design, resolution and endeavour, was to Fear him;
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So Matth 5. vers. 6. They are pronounced by the Lord to be blessed who hunger and thirst after righteousness;
So Matthew 5. vers. 6. They Are pronounced by the Lord to be blessed who hunger and thirst After righteousness;
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Which speaks plainly no absolute perfection;
Which speaks plainly no absolute perfection;
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And say they, Psal. 44. All this is come upon us, yet have we not forsaken thee,
And say they, Psalm 44. All this is come upon us, yet have we not forsaken thee,
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nor dealt falsly in thy Covenant; Though they had many infirmities and failings, which they did not deny but take with;nor dealt falsely in thy Covenant; Though they had many infirmities and failings, which they did not deny but take with;
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yet they humbly avouch adherence to God and to his Covenant, so as they did not forsake him, nor deal treacherously in it;
yet they humbly avouch adherence to God and to his Covenant, so as they did not forsake him, nor deal treacherously in it;
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they assert their sincerity in cleaving to him, notwithstanding of all that came upon them:
they assert their sincerity in cleaving to him, notwithstanding of all that Come upon them:
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This ground is frequently made use of, Psal. 119. and particularly vers. 6. Where the Psalmist sayes, Then shall I not be ashamed when I have respect unto all thy Commandments;
This ground is frequently made use of, Psalm 119. and particularly vers. 6. Where the Psalmist Says, Then shall I not be ashamed when I have respect unto all thy commandments;
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as if he had said, my Conscience shall not blush, nor be confounded, but have confidence and quietness,
as if he had said, my Conscience shall not blush, nor be confounded, but have confidence and quietness,
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though there be not a perfect up ▪ coming in obedience to all things commanded,
though there be not a perfect up ▪ coming in Obedience to all things commanded,
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if I have a respect to all, and an honest design and purpose to be at all. 4. it cannot be otherwise,
if I have a respect to all, and an honest Design and purpose to be At all. 4. it cannot be otherwise,
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if we consider, that Conscience will, and must be calm and quiet, when God accepts of a mans way ▪ Now though there be not absolute perfection,
if we Consider, that Conscience will, and must be Cam and quiet, when God accepts of a men Way ▪ Now though there be not absolute perfection,
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yet if there be reality and sincerity, and no short-coming allowe, approven, nor consented to, but wrestled against and opposed;
yet if there be reality and sincerity, and no shortcoming allow, approven, nor consented to, but wrestled against and opposed;
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God will accept of our way:
God will accept of our Way:
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Its said, 2 Cor. 8. vers. 9, 10. That God accepts of a willing mind, according to that which a man hath,
Its said, 2 Cor. 8. vers. 9, 10. That God accepts of a willing mind, according to that which a man hath,
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and not according to that which he hath not; and not according to that which he hath not;
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If a man improve well, seriously and sincerely the outward things given him, though there be some providential obstruction to the performance,
If a man improve well, seriously and sincerely the outward things given him, though there be Some providential obstruction to the performance,
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yet on account of his honestly willing mind, he is graciously accepted; Which holds proportionably in other points and parts of obedience;
yet on account of his honestly willing mind, he is graciously accepted; Which holds proportionably in other points and parts of Obedience;
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Thus the Lord says, Mal. 3. 17. I will spare them as a man spares his Son that serveth him;
Thus the Lord Says, Malachi 3. 17. I will spare them as a man spares his Son that serves him;
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and Psal. 103. 13. Like as a Father pitieth his Children, so doth the Lord these that fear him;
and Psalm 103. 13. Like as a Father Pitieth his Children, so does the Lord these that Fear him;
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The force of the comparison shews that things are not at perfection in them, for then there were no need of sparing or pity;
The force of the comparison shows that things Are not At perfection in them, for then there were no need of sparing or pity;
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but as there is such compassion in a Father, that though his Son cannot perform things commanded him exactly and perfectly;
but as there is such compassion in a Father, that though his Son cannot perform things commanded him exactly and perfectly;
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yet if he be readily and honestly doing what he dow, he will spare and pity him,
yet if he be readily and honestly doing what he dow, he will spare and pity him,
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and he would be an unnatural Father that should do otherwise; So will I do says the Lord with my Sons that serve me:
and he would be an unnatural Father that should do otherwise; So will I do Says the Lord with my Sons that serve me:
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and in this respect the ground of a mans peace and calmness, is not any absolute perfection in himself,
and in this respect the ground of a men peace and calmness, is not any absolute perfection in himself,
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but Gods Covenant and free grace, and his way of dealing with his own Children, who will in some cases say nothing against them,
but God's Covenant and free grace, and his Way of dealing with his own Children, who will in Some cases say nothing against them,
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and Conscience is not allowed to say any thing, where he says nothing.
and Conscience is not allowed to say any thing, where he Says nothing.
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Now if it be Asked how this comes to pass? We Answer ▪ that there are three things that accompany real willingness ▪ that contribute to,
Now if it be Asked how this comes to pass? We Answer ▪ that there Are three things that accompany real willingness ▪ that contribute to,
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and give ground of peace ▪ even though there be failings, 1. A real hatred and abhorrence of the sin.
and give ground of peace ▪ even though there be failings, 1. A real hatred and abhorrence of the since.
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Psal. 119. 128. I hate every false way. Psalm 119. 128. I hate every false Way.
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There is a keeping at a distance with Conscience ▪ wasting sins, so that the man not only abstains from acting them,
There is a keeping At a distance with Conscience ▪ wasting Sins, so that the man not only abstains from acting them,
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but out of Conscience towards God, from Filial aw and reverence, from love and respect to him, hates that which he hates;
but out of Conscience towards God, from Filial awe and Reverence, from love and respect to him, hates that which he hates;
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Do not not I (says Davia) Psal. 139.) hate them that hate thee; Do not not I (Says Davia) Psalm 139.) hate them that hate thee;
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I hate them with a perfect hatred. 2ly. Real willingness keeps off Conscience wasting-aggravations, so that Believers fall not in sins of infirmity with full deliberation;I hate them with a perfect hatred. 2ly. Real willingness keeps off Conscience wasting-aggravations, so that Believers fallen not in Sins of infirmity with full deliberation;
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Neither do they allow or suffer themselves to ly still in them;
Neither do they allow or suffer themselves to lie still in them;
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Now its such as these that especially wound the Conscience and raise the storm and tempest of a contraversie there, which greatly marrs peace.
Now its such as these that especially wound the Conscience and raise the storm and tempest of a controversy there, which greatly mars peace.
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3ly. Where this real willingness is in exercise, though sin prevail, yet (as I oftner then once said) it puts the Christian to enter his dissent from,3ly. Where this real willingness is in exercise, though since prevail, yet (as I oftener then once said) it puts the Christian to enter his dissent from,
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and protestation against it, which in some respect exoners him;
and protestation against it, which in Some respect exoners him;
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even as in a humane ju•lcatory, where a thing is carried by the •peat of the plurality of voices, any Member thereof that protests is exonered by that his protestation;
even as in a humane ju•lcatory, where a thing is carried by the •peat of the plurality of voices, any Member thereof that protests is exonered by that his protestation;
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just •o its here, when the soul is surprised, taken unawares, and hurried by the violence of temptation;
just •o its Here, when the soul is surprised, taken unawares, and hurried by the violence of temptation;
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and though it do not simply and altogether free and excuse him as to the sin,
and though it do not simply and altogether free and excuse him as to the since,
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as it may do a man in the other case;
as it may do a man in the other case;
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Yet it keeps (as it were) a legal right to him, whereupon he may humbly plead with God against his unrenewed part, complain of it,
Yet it keeps (as it were) a Legal right to him, whereupon he may humbly plead with God against his unrenewed part, complain of it,
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and come to him, and say, It is no more I, but sin that dwells in me:
and come to him, and say, It is no more I, but since that dwells in me:
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And therefore, from all we may very confidently conclude, that it is not absolute perfection that is the ground of the Conscience its good Testimony,
And Therefore, from all we may very confidently conclude, that it is not absolute perfection that is the ground of the Conscience its good Testimony,
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and of the peace that results therefrom, but sincerity, or real willingness to live honestly.
and of the peace that results therefrom, but sincerity, or real willingness to live honestly.
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The 1. Use of the Doctrine, serves to shew us, That it is a tenet contrary to Scripture, cross to Believers consolation,
The 1. Use of the Doctrine, serves to show us, That it is a tenet contrary to Scripture, cross to Believers consolation,
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and to the nature of hollness, and that withall makes way for lousness, to say that there is nothing in in sincerity,
and to the nature of hollness, and that withal makes Way for lousness, to say that there is nothing in in sincerity,
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and willingness to live honestly, that can give a Believer quietness, and calmness of Conscience;
and willingness to live honestly, that can give a Believer quietness, and calmness of Conscience;
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which Antinomians (on the matter at least) to skar, and fright Believers, not from peace of Conscience,
which Antinomians (on the matter At least) to skar, and fright Believers, not from peace of Conscience,
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but from the study of holiness, maintain and press; whereby they labou• to ruine, and raze this most comfortable Doctrine two wayes;
but from the study of holiness, maintain and press; whereby they labou• to ruin, and raze this most comfortable Doctrine two ways;
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both which are removed, and refuted by these forgoing caveats, which we gave. 1. They say, that none at all wins to this universal willingness or sincerity:
both which Are removed, and refuted by these foregoing caveats, which we gave. 1. They say, that none At all wins to this universal willingness or sincerity:
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But for answer (as we said before) we speak not of universal perfyt willingness, but of sincere real willingness;
But for answer (as we said before) we speak not of universal perfect willingness, but of sincere real willingness;
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There is a great difference betwixt universal honesty up at perfection, and an endeavour after universality of honesty;
There is a great difference betwixt universal honesty up At perfection, and an endeavour After universality of honesty;
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and its the last that that we say, a Believer may have, and hath (when in case) in its more lively exercise.
and its the last that that we say, a Believer may have, and hath (when in case) in its more lively exercise.
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2ly. (Which overthrows the former) They say, That a natural man may have this willingness,2ly. (Which overthrows the former) They say, That a natural man may have this willingness,
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and so it can be no ground of peace to the Believer: But for answer, we speak not of what a natural man may think he has,
and so it can be no ground of peace to the Believer: But for answer, we speak not of what a natural man may think he has,
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but if the qualifications of this willingness (whereof we spoke the last day) be remembred,
but if the qualifications of this willingness (whereof we spoke the last day) be remembered,
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and well considered, it will be found, that no natural man hath it, neither can have it while he is such;
and well considered, it will be found, that no natural man hath it, neither can have it while he is such;
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We speak not of what a demented person may fancy he hath, but of what a sober and composed Christian hath.
We speak not of what a demented person may fancy he hath, but of what a Sobrium and composed Christian hath.
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The 2d. use serves to discover the great unsoundness, and strong delusion, that is in the conclusion, that hypocrites (the second sort of persons whom this Doctrine deals with) are disposed to draw from it;
The 2d. use serves to discover the great unsoundness, and strong delusion, that is in the conclusion, that Hypocrites (the second sort of Persons whom this Doctrine deals with) Are disposed to draw from it;
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who are ready to blesse themselves, and to think and say, Well's us that there is such a truth as this;
who Are ready to bless themselves, and to think and say, Well's us that there is such a truth as this;
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for though we fail and come short in many things, yet we have a good mind, and meaning;
for though we fail and come short in many things, yet we have a good mind, and meaning;
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and under this specious, and plausible-like pretext, they shrewd, (and as it were) hide all their voluntary neglects,
and under this specious, and plausible-like pretext, they shrewd, (and as it were) hide all their voluntary neglects,
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and ommissions of these things which they are called to, in the practice of Religion,
and omissions of these things which they Are called to, in the practice of Religion,
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and in living honestly, in order to winning at this solid peace and tranquillity of a good Conscience;
and in living honestly, in order to winning At this solid peace and tranquillity of a good Conscience;
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But let me ask such, have ye the qualifications which we assigned of this willingness? Is it a willingness that carries you forth towards coming at the mids, to will holiness, as well as at the end to will happiness? and that carries you towards the mids, viz. Holiness for it self,
But let me ask such, have you the qualifications which we assigned of this willingness? Is it a willingness that carries you forth towards coming At the mids, to will holiness, as well as At the end to will happiness? and that carries you towards the mids, viz. Holiness for it self,
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and not for heaven or happiness only? is it an habitual willingness, and not by fits and starts? is it single,
and not for heaven or happiness only? is it an habitual willingness, and not by fits and starts? is it single,
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and not mercenary, nor crooked? And is it effectual, and not sluggish? Though God will graciously accept of willingness, where persons are honest and sincere in their aim and endeavour, notwithstanding of much failing and short-coming;
and not mercenary, nor crooked? And is it effectual, and not sluggish? Though God will graciously accept of willingness, where Persons Are honest and sincere in their aim and endeavour, notwithstanding of much failing and shortcoming;
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yet where men allow themselves in their short-comings, he will not there accept of willingness:
yet where men allow themselves in their shortcomings, he will not there accept of willingness:
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Therefore that word opportunity, is •o put in by the Apostle, Gal. 6. 10. As we have opportunity, let us do good to all men, especially to them that are of the houshold of faith;
Therefore that word opportunity, is •o put in by the Apostle, Gal. 6. 10. As we have opportunity, let us do good to all men, especially to them that Are of the household of faith;
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and Philip. 4. Ye were careful, but ye lacked opportunity;
and Philip. 4. You were careful, but you lacked opportunity;
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If there be not an opportunity, God will accept of a willing mind, as he did from the Thief on the Cross;
If there be not an opportunity, God will accept of a willing mind, as he did from the Thief on the Cross;
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Or, if a man be poor, and have not to give out towards the supply of others,
Or, if a man be poor, and have not to give out towards the supply of Others,
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but yet if he have, and yet by shutting of his purse, he shut up his bowels from his poor Brother;
but yet if he have, and yet by shutting of his purse, he shut up his bowels from his poor Brother;
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Yea, if a man through his own culpable accesion hath disabled himself from that charitable duty,
Yea, if a man through his own culpable accesion hath disabled himself from that charitable duty,
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if it be not sincerely repented of, ( For he should work with his hands, that he may give to them that want ) his willingness will not be accepted:
if it be not sincerely repented of, (For he should work with his hands, that he may give to them that want) his willingness will not be accepted:
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Therefore let none think, that this willingness looseth any, the least latchet or buckle to loosness and sinful liberty;
Therefore let none think, that this willingness loses any, the least latchet or buckle to looseness and sinful liberty;
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Wo be to them that resolvedly make so cursed an use of such comfortable Doctrine & that suck such poyson out of so sweet and strong a cordial,
Woe be to them that resolvedly make so cursed an use of such comfortable Doctrine & that suck such poison out of so sweet and strong a cordial,
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for fainting Saints, under the deep sense of their short-comings, in that which they would as fain be at,
for fainting Saints, under the deep sense of their shortcomings, in that which they would as fain be At,
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as ever they would be saved, and be in heaven:
as ever they would be saved, and be in heaven:
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God will not certainly take that for willingness, nor will it be a ground of peace to the Conscience, that is not waited with designes,
God will not Certainly take that for willingness, nor will it be a ground of peace to the Conscience, that is not waited with designs,
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and endeavours through grace to improve and make use of present opportunities of doing duty, and with some measure of serious pressing towards the mark.
and endeavours through grace to improve and make use of present opportunities of doing duty, and with Some measure of serious pressing towards the mark.
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But it may be Asked, Wherein consists this willingness, or what is implyed in it? For answer, I would say there are (beside what is held forth in the distinctions that we offered the other day);
But it may be Asked, Wherein consists this willingness, or what is employed in it? For answer, I would say there Are (beside what is held forth in the Distinctions that we offered the other day);
p-acp pn31 vmb vbi vvn, c-crq vvz d n1, cc q-crq vbz vvn p-acp pn31? p-acp vvb, pns11 vmd vvi pc-acp vbr (p-acp r-crq vbz vvn av p-acp dt n2 cst pns12 vvd dt j-jn n1);
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These five things in it, 1. An high esteem ▪ an• pryzing of all the steps of Holiness (as was said before) I esteem, (sayeth the Psalmist, Psal. 119. v. 128.) all thy precepts concerning all things to be right;
These five things in it, 1. an high esteem ▪ an• pryzing of all the steps of Holiness (as was said before) I esteem, (Saith the Psalmist, Psalm 119. v. 128.) all thy Precepts Concerning all things to be right;
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There is no peice of holiness, but the man that is thus willing loves it,
There is no piece of holiness, but the man that is thus willing loves it,
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and esteems it, were it to give all his goods to the poor, and his body to be •urned,
and esteems it, were it to give all his goods to the poor, and his body to be •urned,
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when he is called to it, to be reproached, de•med, and ill spoken of, for Christs and the Gospels sake,
when he is called to it, to be reproached, de•med, and ill spoken of, for Christ and the Gospels sake,
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as well as to pray, hear the word read, and sanctifie the Sabbath, o• do any thing that may gain respect to him from men;
as well as to pray, hear the word read, and sanctify the Sabbath, o• do any thing that may gain respect to him from men;
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and that not only from the awe of God, that is on his Spirit, but out of love to the thing;
and that not only from the awe of God, that is on his Spirit, but out of love to the thing;
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he would not wish o•e command to be changed, or al•ered ▪ even the most sublimely spiritual,
he would not wish o•e command to be changed, or al•ered ▪ even the most sublimely spiritual,
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and most difficultly practicable, letbe dashed out of the book of God: Whereas th• hypo•rire.
and most difficultly practicable, letbe dashed out of the book of God: Whereas th• hypo•rire.
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•f he try narrowly, will find that he doth on the matter, at least wish, that such and such a sin had been allowed, not forbidden at least;
•f he try narrowly, will find that he does on the matter, At least wish, that such and such a since had been allowed, not forbidden At least;
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and that such and such a duty had not been commanded;
and that such and such a duty had not been commanded;
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as the young man, who was bidden sell all that he had, and give to the poor, could not digest that command,
as the young man, who was bidden fell all that he had, and give to the poor, could not digest that command,
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but declared by his practice, and refusing to obey i•, that he thought it not to be right,
but declared by his practice, and refusing to obey i•, that he Thought it not to be right,
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and that he esteemed it not as such and •o on the matter wished, there had •ever been such a command.
and that he esteemed it not as such and •o on the matter wished, there had •ever been such a command.
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2ly. It hath a desire to be at the thing, thē mans hearts desire is to be at holiness;2ly. It hath a desire to be At the thing, them men hearts desire is to be At holiness;
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his great wish is that of the Ps•lmist, Psal. 119. 7. O that my wayes were directed to 〈 ◊ 〉 thy precepts The desire of his Soul is towards the remembrance of him, and of his Name;
his great wish is that of the Ps•lmist, Psalm 119. 7. Oh that my ways were directed to 〈 ◊ 〉 thy Precepts The desire of his Soul is towards the remembrance of him, and of his Name;
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as it is Isai. 26. 8. •d with Nehemiah, he desires to fear Gods name;
as it is Isaiah 26. 8. •d with Nehemiah, he Desires to Fear God's name;
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He not only desires Peace with God and Heaven, but also holi• and honesty in his Walk;
He not only Desires Peace with God and Heaven, but also holi• and honesty in his Walk;
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He breaths after that as after Heaven;
He breathes After that as After Heaven;
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And he cannot be satisfied with the hope o• Heaven, some few years hence, if he want holiness for the time, that want makes his very heart sick.
And he cannot be satisfied with the hope o• Heaven, Some few Years hence, if he want holiness for the time, that want makes his very heart sick.
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3ly, It hath an exceeding great delight in holiness;3ly, It hath an exceeding great delight in holiness;
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Nothing is more refreshing to him, thousands of Gold and Silver, a Crown and a Kingdom will not satisfie him so much as holiness;
Nothing is more refreshing to him, thousands of Gold and Silver, a Crown and a Kingdom will not satisfy him so much as holiness;
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I delight in the law of God (saith the Apostle Rom. 7.) After the inner man; The Word of God is sweeter to him then the honey ▪ and the honey Comb; I delight in the law of God (Says the Apostle Rom. 7.) After the inner man; The Word of God is Sweeten to him then the honey ▪ and the honey Comb;
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Its the joy and rejoycing of his heart;
Its the joy and rejoicing of his heart;
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And when he finds any sin prevented, or stricken at the root of it, its refreshing, delightsome,
And when he finds any since prevented, or stricken At the root of it, its refreshing, delightsome,
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and satisfying to his very Soul. 4. It hath a pressing endeavour after the use of all Means whereby he may win to that pitch of Holiness which he would be at;
and satisfying to his very Soul. 4. It hath a pressing endeavour After the use of all Means whereby he may win to that pitch of Holiness which he would be At;
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He would •ain be spontaneous, willing of his own accord in following his duty;
He would •ain be spontaneous, willing of his own accord in following his duty;
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as its sai• o• Iacob, that he thought his seven years service for Rachel, to be but as a few dayes,
as its sai• o• Iacob, that he Thought his seven Years service for Rachel, to be but as a few days,
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for the love he had to her; for the love he had to her;
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so this willingness maketh the Sabbath seem short, and many years in the painful Service of God ▪ when it goes with him, to seem but as a few days;
so this willingness makes the Sabbath seem short, and many Years in the painful Service of God ▪ when it Goes with him, to seem but as a few days;
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because of the love that he hath to him, and the delight that he hath in the Service of so sweet a Master;
Because of the love that he hath to him, and the delight that he hath in the Service of so sweet a Master;
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It puts him to press hard towards the mark, as a man on the Spur running a Race out over all Rubs in his Way, he pursues as earnestly and eagerly after holiness,
It puts him to press hard towards the mark, as a man on the Spur running a Raze out over all Rubs in his Way, he pursues as earnestly and eagerly After holiness,
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as if his Justification before God depended on it. 5. It hath all these deliberatly,
as if his Justification before God depended on it. 5. It hath all these deliberately,
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and some way constantly, and not by guess, as it were, and by fits and starts,
and Some Way constantly, and not by guess, as it were, and by fits and starts,
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or by evanishing little flashes at a Communion, under sickness, or some great fear; out it is (as I just now said) a deliberat and continued willingness,
or by evanishing little flashes At a Communion, under sickness, or Some great Fear; out it is (as I just now said) a deliberate and continued willingness,
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as to the series and strain of it, though it hath its own failings intermixed and partial interruptions;
as to the series and strain of it, though it hath its own failings intermixed and partial interruptions;
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its with him as it was with him who said, Psal. 119. ver. 57. I have said that I would keep thy words;
its with him as it was with him who said, Psalm 119. ver. 57. I have said that I would keep thy words;
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It is his deliberat choice, as when a man chooseth such a thing, his willingness to it is the result of his deliberation and choise;
It is his deliberate choice, as when a man chooses such a thing, his willingness to it is the result of his deliberation and choice;
pn31 vbz po31 j n1, c-acp c-crq dt n1 vvz d dt n1, po31 n1 p-acp pn31 vbz dt n1 pp-f po31 n1 cc n1;
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so this mans heart willeth holiness as his deliberatly resolved and determined choice:
so this men heart wills holiness as his deliberately resolved and determined choice:
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All ye then that lay any claime to this willingness to live honestly, see well that it be thus qualified;
All you then that lay any claim to this willingness to live honestly, see well that it be thus qualified;
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And I do in the Name of the Lord solemnly Charge such of you whose hearts were never towards holiness, that ye presume not to meddle with the Consolation that waits on this honest willingness,
And I do in the Name of the Lord solemnly Charge such of you whose hearts were never towards holiness, that you presume not to meddle with the Consolation that waits on this honest willingness,
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or this willingness to live honestly; and if any such shall offer to drink it, God shall make you with pain,
or this willingness to live honestly; and if any such shall offer to drink it, God shall make you with pain,
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even to renting (as it were) of your very Bowels, vomit it up again,
even to renting (as it were) of your very Bowels, vomit it up again,
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and your confidence shall be utterly rejected, and root you out of your Tabernacle.
and your confidence shall be utterly rejected, and root you out of your Tabernacle.
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The 3, Use serves to clear, ease and comfort, these that design and endeavour to be tender in their Walk (the third sort of persons, with whom we said this Doctrine deals) who will be ready to object, alace we have much corruption,
The 3, Use serves to clear, ease and Comfort, these that Design and endeavour to be tender in their Walk (the third sort of Persons, with whom we said this Doctrine deals) who will be ready to Object, alace we have much corruption,
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and many failings and breakings forth of that corruption: We shall not deny but take for-granted what ye say;
and many failings and breakings forth of that corruption: We shall not deny but take for-granted what you say;
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yet your great corruption, and many sins should put you to the serious exercise of Repentance,
yet your great corruption, and many Sins should put you to the serious exercise of Repentance,
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and self-loathing, but should not where this willingness is, break your peace;
and Self-loathing, but should not where this willingness is, break your peace;
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because Conscience should pity where God pities, who pities his honestly willing people as a Father pitieth his Children.
Because Conscience should pity where God pities, who pities his honestly willing people as a Father Pitieth his Children.
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But such will further object, Ah! our sins have sad aggravations, we know we are wrong,
But such will further Object, Ah! our Sins have sad aggravations, we know we Are wrong,
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and in ill case, and yet we some way ly still, at least do not effectually bestir our selves to win out of it:
and in ill case, and yet we Some Way lie still, At least do not effectually Bestir our selves to win out of it:
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For Answer, I would enquire, do you allow your selves in that? There is great difference betwixt your knowing that ye sin, and your sinning willingly;
For Answer, I would inquire, do you allow your selves in that? There is great difference betwixt your knowing that the since, and your sinning willingly;
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Paul sees a law in his members rebelling against the law of his mind, and yet says, what I do, I allow not; Paul sees a law in his members rebelling against the law of his mind, and yet Says, what I do, I allow not;
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for to will is present with me, but how to perform that which is good, I know not:
for to will is present with me, but how to perform that which is good, I know not:
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I shall readily grant that there would be much honesty, singleness and humility here:I shall readily grant that there would be much honesty, singleness and humility Here:
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Yet God allows peace on a poor captive sinner, who knowing the thing that he doth to be ill,
Yet God allows peace on a poor captive sinner, who knowing the thing that he does to be ill,
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yet approves it not, nor himself in it ▪ But such will yet again object, How can we have peace,
yet approves it not, nor himself in it ▪ But such will yet again Object, How can we have peace,
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so long as we have sin in us? For answer, I would say, That its one thing to have peace with corruption,
so long as we have since in us? For answer, I would say, That its one thing to have peace with corruption,
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and another thing to have peace with Conscience; Corruption and Conscience are as two contrary parties;
and Another thing to have peace with Conscience; Corruption and Conscience Are as two contrary parties;
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a man may be in league with the one party, when he is pursuing the War with the other;
a man may be in league with the one party, when he is pursuing the War with the other;
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yea, except a man have War with corruption, he cannot have peace with his Conscience;
yea, except a man have War with corruption, he cannot have peace with his Conscience;
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And though when two parties are in confederacy, a third may come and beat the one of the two off the Field,
And though when two parties Are in confederacy, a third may come and beatrice the one of the two off the Field,
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yet that will not dissolve or break the League, except there be a willing yielding toward complyance with the contrary party;
yet that will not dissolve or break the League, except there be a willing yielding towards compliance with the contrary party;
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yea, fighting still, and refusing to yield when the beaten party is weak, is the greater evidence of honesty;
yea, fighting still, and refusing to yield when the beaten party is weak, is the greater evidence of honesty;
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so is it when Conscience and we are in League together, though corruption beat us, if we yield not, it will not break peace;
so is it when Conscience and we Are in League together, though corruption beatrice us, if we yield not, it will not break peace;
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as it was with holy Ioh, chap. 31. who will do nothing that may wrong his Conscience;
as it was with holy John, chap. 31. who will do nothing that may wrong his Conscience;
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and though corruption should sometimes prevail over him, who hath made a League with Conscience, yet he will not submit to it as his Lord ▪ and lawful Soveraign;
and though corruption should sometime prevail over him, who hath made a League with Conscience, yet he will not submit to it as his Lord ▪ and lawful Sovereign;
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and so long as it is thus, it will not break the peace;
and so long as it is thus, it will not break the peace;
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yea, there may be a good testimony of Conscience under such a sad and wrestling exercise:
yea, there may be a good testimony of Conscience under such a sad and wrestling exercise:
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And though we would not have every Traitor, base complyant, or run-away, to meddle with this Consolation;
And though we would not have every Traitor, base compliant, or runaway, to meddle with this Consolation;
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Yet sincerely-willing Souls, that are doing their outmost to maintain the fight, and to keep the field,
Yet sincerely-willing Souls, that Are doing their outmost to maintain the fight, and to keep the field,
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and yet fall under a surprisal, and get some defeat, may warrantably lay claim to it,
and yet fallen under a surprisal, and get Some defeat, may warrantably lay claim to it,
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though with much repentance and self-loathing;
though with much Repentance and Self-loathing;
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and may have some peace and calmness in this, that they had not a voluntary hand in their own defeat;
and may have Some peace and calmness in this, that they had not a voluntary hand in their own defeat;
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Whereas he that is not serious in the fight, can have no such ground of peace,
Whereas he that is not serious in the fight, can have no such ground of peace,
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because he has been complying with, or conniving at Corruption, or not seriously striving, nor protesting against it;
Because he has been complying with, or conniving At Corruption, or not seriously striving, nor protesting against it;
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but where there is a testimony that none of these things are, the League and Covenant that is betwixt the man and his Conscience may stand,
but where there is a testimony that none of these things Are, the League and Covenant that is betwixt the man and his Conscience may stand,
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and he may have, and ought to maintain his peace.
and he may have, and ought to maintain his peace.
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That we may come to a close of this Discourse and Text, take some Characters of this willingness to live honestly, where its sincere:
That we may come to a close of this Discourse and Text, take Some Characters of this willingness to live honestly, where its sincere:
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And 1. Where it is, the more that Corruption get victory, the more it is hated,
And 1. Where it is, the more that Corruption get victory, the more it is hated,
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and the more holy discontentment follows upon it; The prevailing of corruption stirrs, awaks and provocks the Christians indignation the more against it;
and the more holy discontentment follows upon it; The prevailing of corruption stirs, awakes and provocks the Christians Indignation the more against it;
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he was angry at it before;
he was angry At it before;
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but when at any time it makes him founder, or fall before it, his anger increases and rises to a holy rage against it;
but when At any time it makes him founder, or fallen before it, his anger increases and rises to a holy rage against it;
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Yea when he is wrestling with his own corruption, and cannot get it mastered, and brought down as he would, he is the more set against it;
Yea when he is wrestling with his own corruption, and cannot get it mastered, and brought down as he would, he is the more Set against it;
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and in his complaining of it, he will readily have the more weighty and aggravating Expressions of it;
and in his complaining of it, he will readily have the more weighty and aggravating Expressions of it;
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as the Apostle hath it, Rom. 7. when he crys ▪ O wretched man that I am • and as Asaph hath, Psal. 73. When he says, So foolish was I and ignorant, I was as a beast before thee:
as the Apostle hath it, Rom. 7. when he cries ▪ Oh wretched man that I am • and as Asaph hath, Psalm 73. When he Says, So foolish was I and ignorant, I was as a beast before thee:
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Which is a real proof that he connives not at Corruption, even when it it prevailing over him;
Which is a real proof that he connives not At Corruption, even when it it prevailing over him;
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he hath not only a hatred of the evil, but even then when it prevaileth,
he hath not only a hatred of the evil, but even then when it prevails,
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and the more it seemeth to prevail, the more he hates it. 2. Where this willingness is, there is much prayer to God,
and the more it seems to prevail, the more he hates it. 2. Where this willingness is, there is much prayer to God,
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and wrestling with him therein, to attain more and more holiness;
and wrestling with him therein, to attain more and more holiness;
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as we may see in the Psalmist, who says to God, Psal. 119. vers, 5. O that my ways were directed to keep thy Statutes;
as we may see in the Psalmist, who Says to God, Psalm 119. vers, 5. Oh that my ways were directed to keep thy Statutes;
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and verse 10. With my whole heart have I sought thee, O let me not wander from thy Commandments;
and verse 10. With my Whole heart have I sought thee, Oh let me not wander from thy commandments;
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and verse 27. Make me to understand the way of thy precepts;
and verse 27. Make me to understand the Way of thy Precepts;
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and verse 35. Make me to go in the path of thy commandments, for therein do I delight, &c. We know not if there be many that are much in prayer to God for holiness as a choice and desirable mercy,
and verse 35. Make me to go in the path of thy Commandments, for therein do I delight, etc. We know not if there be many that Are much in prayer to God for holiness as a choice and desirable mercy,
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and that are striving to maintain and keep up the fight against their corruption;
and that Are striving to maintain and keep up the fight against their corruption;
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but surely if this be not, men cannot have peace on this ground of willingness to live honestly. 3ly.
but surely if this be not, men cannot have peace on this ground of willingness to live honestly. 3ly.
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Where this willingness is, there will be nothing a greater burden and affliction to a person, then when corruption prevails;
Where this willingness is, there will be nothing a greater burden and affliction to a person, then when corruption prevails;
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as we use to say, there is nothing that troubles a man more then not to get his will,
as we use to say, there is nothing that Troubles a man more then not to get his will,
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or to have his will thw•rted and crossed;
or to have his will thw•rted and crossed;
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even so there is nothing that troubles the sincere man more then when hypocrisie steals 〈 ◊ 〉 upon him,
even so there is nothing that Troubles the sincere man more then when hypocrisy steals 〈 ◊ 〉 upon him,
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and his corruption prevails over him, so that he cannot get his will of it:
and his corruption prevails over him, so that he cannot get his will of it:
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Here we would distinguish betwixt thwarting of the mind, and interrupting the calmnes of the Conscience;
Here we would distinguish betwixt thwarting of the mind, and interrupting the calmness of the Conscience;
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The mind may be thwa•ted and crossed by the prevailing of sin, when there is still ground of peace, and calmness of Conscience;
The mind may be thwa•ted and crossed by the prevailing of since, when there is still ground of peace, and calmness of Conscience;
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its one thing to have disquietness of mind, and another thing to have peace of Conscience broken, the least stirring of corruption may and should,
its one thing to have disquietness of mind, and Another thing to have peace of Conscience broken, the least stirring of corruption may and should,
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yea, very readily will cross and afflict the sincere Christians mind, when he cannot get his will of it,
yea, very readily will cross and afflict the sincere Christians mind, when he cannot get his will of it,
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but holiness being his honest design and purpose, it ought not to break his peace, though I grant it often does so;
but holiness being his honest Design and purpose, it ought not to break his peace, though I grant it often does so;
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However sincere willingness makes the man to look on the prevailling of corruption, as his greatest burden, to lament heavily over the body of death,
However sincere willingness makes the man to look on the prevailling of corruption, as his greatest burden, to lament heavily over the body of death,
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and to cry o• because of it, O miserable man that I am, who shall deliver ▪ me from it? Alace, I cannot get my will of it,
and to cry o• Because of it, Oh miserable man that I am, who shall deliver ▪ me from it? Alace, I cannot get my will of it,
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nor because of it, to be so holy as I would;
nor Because of it, to be so holy as I would;
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It is not unworthy the remarking, that all the outward afflictions, and persecutions that the Apostle met with, never drew such an expression from him,
It is not unworthy the remarking, that all the outward afflictions, and persecutions that the Apostle met with, never drew such an expression from him,
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as the indwelling and stirring of the body of death did, O miserable man tha• I am!
as the indwelling and stirring of the body of death did, Oh miserable man tha• I am!
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He could and did rejoyce in the midst of these other tribulations; which plainly sayes ▪ that he looked at this, as his greatest cross and affliction;
He could and did rejoice in the midst of these other tribulations; which plainly Says ▪ that he looked At this, as his greatest cross and affliction;
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and the thing in all the world that made him account himself most miserable:
and the thing in all the world that made him account himself most miserable:
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They who under the pretext of willingness to li•e honestly, are not troubled with the stirrings and prevaillings of their corruption,
They who under the pretext of willingness to li•e honestly, Are not troubled with the stirrings and prevail of their corruption,
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nor know what it is to groan under them, as their burden, who slight challenges,
nor know what it is to groan under them, as their burden, who slight challenges,
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and neglect repentance, neither have, nor can have the solid peace and calmness of Conscience that flow from it.
and neglect Repentance, neither have, nor can have the solid peace and calmness of Conscience that flow from it.
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4ly ▪ A man that is seriously willing to be at holiness, and to live honestly, is a man who is often viewing the inward sinfulness,4ly ▪ A man that is seriously willing to be At holiness, and to live honestly, is a man who is often viewing the inward sinfulness,
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and corruption of his nature, who is well acquainted with it, and who loaths it,
and corruption of his nature, who is well acquainted with it, and who Loathes it,
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and himself because of it, he can (to say so) tell two ill tales of himself,
and himself Because of it, he can (to say so) tell two ill tales of himself,
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when another, it may be, has not one to tell of him; O! (sayes he) its at my heart that ails me;
when Another, it may be, has not one to tell of him; OH! (Says he) its At my heart that ails me;
c-crq j-jn, pn31 vmb vbi, vhz xx crd p-acp vvi pp-f pno31; uh (vvz pns31) vbz p-acp po11 n1 cst vvz pno11;
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none could speak of the sin that was in Paul, at the rate that himself does,
none could speak of the since that was in Paul, At the rate that himself does,
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though he had less of it dwelling in him, then most of Christians living have:
though he had less of it Dwelling in him, then most of Christians living have:
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O! but a man that is seriously aiming at holiness, is well acquainted with the frowardness and rebellion of his own heart,
OH! but a man that is seriously aiming At holiness, is well acquainted with the frowardness and rebellion of his own heart,
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and large in the expressions of the deceit, and wickedness that is in it;
and large in the expressions of the deceit, and wickedness that is in it;
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he will be far from coming to God, as the Pharisee did, in the ruff of his spiritual pride. with Lord, I thank thee.
he will be Far from coming to God, as the Pharisee did, in the ruff of his spiritual pride. with Lord, I thank thee.
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I am not as other men, nor like this Publican; And as many carnal gospellers do, with, we thank God, we have an honest mind,I am not as other men, nor like this Publican; And as many carnal Evangelists do, with, we thank God, we have an honest mind,
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while in the mean time they take liberty to sin, and are at no pains to mortify it, nor to live to God;
while in the mean time they take liberty to since, and Are At no pains to mortify it, nor to live to God;
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Nay, but his complaint will sadly be, ah!
Nay, but his complaint will sadly be, ah!
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I have a heart that is like the raging Sea, my corruption leads me captive, all the thoughts and imaginations of my heart, naturally are wicked and ill, only, and continually ill;
I have a heart that is like the raging Sea, my corruption leads me captive, all the thoughts and Imaginations of my heart, naturally Are wicked and ill, only, and continually ill;
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and yet he rests not on his complaints, but seeks to win above the grounds of them;
and yet he rests not on his complaints, but seeks to win above the grounds of them;
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the reason is, his great desire to live honestly, makes what is contrary to it, to be so much the more hated, wearied of, and even despyted;
the reason is, his great desire to live honestly, makes what is contrary to it, to be so much the more hated, wearied of, and even despited;
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he likes his corruption worst, and abhors it most; when it prevails over him; he loves to have sin discovered, but he hates that which is discovered.
he likes his corruption worst, and abhors it most; when it prevails over him; he loves to have since discovered, but he hates that which is discovered.
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5ly. The sincerly willing man makes no great account of his own honesty, he is far from thinking that he hath any thing to boast,5ly. The sincerely willing man makes no great account of his own honesty, he is Far from thinking that he hath any thing to boast,
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or to be proud of, he loves holiness so very well, that he thinks not much of what he hath attained,
or to be proud of, he loves holiness so very well, that he thinks not much of what he hath attained,
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so as to make him halt and sit down there as if he needed go no further;
so as to make him halt and fit down there as if he needed go no further;
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he forgets all that's behind, in that respect, and sayes with the Apostle, Phil. 3. according to his measure, Not as if I had attained,
he forgets all that's behind, in that respect, and Says with the Apostle, Philip 3. according to his measure, Not as if I had attained,
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or were already perfyt, one thing I do, forgetting these things that are •ehind, and reaching forth unto these things that are before, I press towards the mark, for the 〈 ◊ 〉; or were already perfect, one thing I do, forgetting these things that Are •ehind, and reaching forth unto these things that Are before, I press towards the mark, for the 〈 ◊ 〉;
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He is so taken up with pressing desires, and endeavou• to be forward, that any thing he hath attained, he is not much taken,
He is so taken up with pressing Desires, and endeavou• to be forward, that any thing he hath attained, he is not much taken,
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and far less vainly tickled with it, as these proud Pharisees were with their giving of almes:
and Far less vainly tickled with it, as these proud Pharisees were with their giving of alms:
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The attainment that many offer, as an evidence of their honest willingness, and their pleading for it with their proud boasting of it, is a shrewd evidence of their real unwillingness, in so far as they sit down conten•dly with what they have attained,
The attainment that many offer, as an evidence of their honest willingness, and their pleading for it with their proud boasting of it, is a shrewd evidence of their real unwillingness, in so Far as they fit down conten•dly with what they have attained,
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and press not at 〈 ◊ 〉 to be forward, as it becomes those to do, that are far behind;
and press not At 〈 ◊ 〉 to be forward, as it becomes those to do, that Are Far behind;
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The truly willing honest man sees so great a deal of his way before him, that he scarce endures to look back on what of it is past;
The truly willing honest man sees so great a deal of his Way before him, that he scarce endures to look back on what of it is past;
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he is ready to think and •ay, I have so many things to do for God, that I someway forget all the good turns that I have done,
he is ready to think and •ay, I have so many things to do for God, that I someway forget all the good turns that I have done,
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as to sitting down with them, or boasting of them.
as to sitting down with them, or boasting of them.
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6ly. The seriously willing man can never be fully satisfied with any victory he hath obtained over his corruption,6ly. The seriously willing man can never be Fully satisfied with any victory he hath obtained over his corruption,
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or out-gate from it, nor dare he rest on it;
or outgate from it, nor Dare he rest on it;
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Neither hath he peace, till he come to look to God in Christ, and to the hope of outgate through him, I thank God (sayeth the Apostle, Rom. 7.) through Iesus Christ our Lord;
Neither hath he peace, till he come to look to God in christ, and to the hope of outgate through him, I thank God (Saith the Apostle, Rom. 7.) through Iesus christ our Lord;
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and then followes the conclusion, so then with my mind I my self serve the law of God,
and then follows the conclusion, so then with my mind I my self serve the law of God,
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but with the flesh the law of sin; but with the Flesh the law of since;
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And Chap. 8. 1. There is therefore now no condemnation to them who are in Christ Iesus, who walk not after the flesh, but after the spirit:
And Chap. 8. 1. There is Therefore now no condemnation to them who Are in christ Iesus, who walk not After the Flesh, but After the Spirit:
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This character hath three branches, 1. The man that is wrestling with, and groaning under the body of death, loves well and dearly the hope of an outgate,
This character hath three branches, 1. The man that is wrestling with, and groaning under the body of death, loves well and dearly the hope of an outgate,
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and now and then longs to have the pins of his tabernacle loosed, and to be fred from that evil neighbour,
and now and then longs to have the pins of his tabernacle loosed, and to be fred from that evil neighbour,
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and troublesome guest of indwelling corruption; and it is unexpressibly sweet and refreshing to him, to look to that desirable day,
and troublesome guest of indwelling corruption; and it is unexpressibly sweet and refreshing to him, to look to that desirable day,
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when he and it shall finally part company.
when he and it shall finally part company.
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2ly. He hath never the settled hope of an outgate, but when he looks to God, through Christ;2ly. He hath never the settled hope of an outgate, but when he looks to God, through christ;
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he looks to God, and thinks himself eternally oblidged to him, for his giving Christ to deliver him;
he looks to God, and thinks himself eternally obliged to him, for his giving christ to deliver him;
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and he looks to Christ for strength to stand it out in the battel. and for obtaining a full and final out-gate in the close, and at last.
and he looks to christ for strength to stand it out in the battle. and for obtaining a full and final outgate in the close, and At last.
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And 3ly. A man that hath this willingness, It highly commends the free grace of God to him, it makes Christ very lovely to him,
And 3ly. A man that hath this willingness, It highly commends the free grace of God to him, it makes christ very lovely to him,
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and withall it makes sin to be exceeding sinful in his own eyes; he loves Christ well, because he hath the hope of an out-gate through him;
and withal it makes since to be exceeding sinful in his own eyes; he loves christ well, Because he hath the hope of an outgate through him;
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and he loves grace well, because the poor man, who is wrestling and warring with his corruption,
and he loves grace well, Because the poor man, who is wrestling and warring with his corruption,
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and often plunged in the puddle, and mire by it, hath through grace the hope of a final out-gate from it;
and often plunged in the puddle, and mire by it, hath through grace the hope of a final outgate from it;
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and it makes sin to become out of measure loathsome to him;
and it makes since to become out of measure loathsome to him;
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and the higher Christ Jesus and his grace are exalted, the more vile and abominable is sin in his •ight, O! but it be safe for the Soul to ride at anchor betwixt these two.
and the higher christ jesus and his grace Are exalted, the more vile and abominable is since in his •ight, OH! but it be safe for the Soul to ride At anchor betwixt these two.
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We shall only add, That this sincerely, and honestly willing man, is one that hath two parts in him;
We shall only add, That this sincerely, and honestly willing man, is one that hath two parts in him;
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and as he hath two parts, so he labours to give every part its own due;
and as he hath two parts, so he labours to give every part its own due;
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and unless this be done, there is no keeping of peace and calmness in the Conscience;
and unless this be done, there is no keeping of peace and calmness in the Conscience;
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if a man should look on himself, as wholly renewed, it were rank presumption, having still a remainder of corruption in him;
if a man should look on himself, as wholly renewed, it were rank presumption, having still a remainder of corruption in him;
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And if (being a sound Believer in Christ) he should look on himself, as wholly unrenewed, It were gross unbelief:
And if (being a found Believer in christ) he should look on himself, as wholly unrenewed, It were gross unbelief:
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Therefore he attributs to corruption its due, and is humbled for it before the Lord;
Therefore he attributes to corruption its due, and is humbled for it before the Lord;
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and he acknowledges the grace of God in him, and any honest protest against •in, attributing it to grace;
and he acknowledges the grace of God in him, and any honest protest against •in, attributing it to grace;
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and gives God the praise of his grace, after Pauls example, who sayes, Rom. 7. I thank God through Iesus Christ our Lord;
and gives God the praise of his grace, After Paul's Exampl, who Says, Rom. 7. I thank God through Iesus christ our Lord;
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so then with my mind, I my self serve the Law of God, and with my flesh the law of sen; so then with my mind, I my self serve the Law of God, and with my Flesh the law of sen;
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He takes with it, that with his unrenewed p•t, he serves the law of sin, so that he was not come at perfection in holiness;
He Takes with it, that with his unrenewed p•t, he serves the law of since, so that he was not come At perfection in holiness;
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and yet asserts, that in his mind he serves the law of God, yet so that he served not the Law of God,
and yet asserts, that in his mind he serves the law of God, yet so that he served not the Law of God,
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as of himself, or in his own strength, but as renewed and assisted by grace; For 2 Cor. 3. 5. He sayes, Not that we are sufficient of our selves,
as of himself, or in his own strength, but as renewed and assisted by grace; For 2 Cor. 3. 5. He Says, Not that we Are sufficient of our selves,
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as of our selves to think any thing, but our sufficiency is of God; as of our selves to think any thing, but our sufficiency is of God;
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He acknowledges that of himself, as of himself he sinned, and could not so much as think a good thought,
He acknowledges that of himself, as of himself he sinned, and could not so much as think a good Thought,
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but as renewed, and that not as of himself, but a• of God, he served God;
but as renewed, and that not as of himself, but a• of God, he served God;
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his sufficiency being allenarlly of him, who enabled him to any thing that was good;
his sufficiency being allenarlly of him, who enabled him to any thing that was good;
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and as it is, 1 Cor. 15. Not I, but the grace of God in me:
and as it is, 1 Cor. 15. Not I, but the grace of God in me:
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the same man that sayes, he cannot so much as think what is good as of himself, that he can do nothing,
the same man that Says, he cannot so much as think what is good as of himself, that he can do nothing,
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yet sayes, I can do all things through Christ strengthning me, Philp. 4. 10. O strange!
yet Says, I can do all things through christ strengthening me, Philip. 4. 10. O strange!
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This way of distinguishing is both a notable evidence of a man that aims honesty at peace,
This Way of distinguishing is both a notable evidence of a man that aims honesty At peace,
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and is the way to peace of Conscience;
and is the Way to peace of Conscience;
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and otherwayes, if it be neglected, whilst Christians have corruption in them, they can never have solid peace.
and otherways, if it be neglected, while Christians have corruption in them, they can never have solid peace.
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SERMON I. Heb. 9. v. 13. 14. For if the blood of bulls, and of goats,
SERMON I Hebrew 9. v. 13. 14. For if the blood of Bulls, and of Goats,
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and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14. How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
and the Ashes of an heifer sprinkling the unclean, Sanctifieth to the purifying of the Flesh: 14. How much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
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IT is the great business of Christians to walk so, as they may be in good terms with their Conscience, that from no untenderness in their way, there may be any just ground of challenge, at least none such as may wound the Conscience,
IT is the great business of Christians to walk so, as they may be in good terms with their Conscience, that from no untenderness in their Way, there may be any just ground of challenge, At least none such as may wound the Conscience,
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and break or marr the peace and tranquillity of it, before God, or disturb, or interupt that sweet serenity,
and break or mar the peace and tranquillity of it, before God, or disturb, or interupt that sweet serenity,
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and distinct calmness of a spiritual frame of soul, that he allowes on believers in him, who are exercising themselves to have alwayes a good Conscience: But alace!
and distinct calmness of a spiritual frame of soul, that he allows on believers in him, who Are exercising themselves to have always a good Conscience: But alace!
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its not all professors of Religion; Its not all gracious Christians that win at this;
its not all professors of Religion; Its not all gracious Christians that win At this;
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who (I mean serious Christians) partly throw the unmortified rem•nder of corruption still dwelling in them,
who (I mean serious Christians) partly throw the unmortified rem•nder of corruption still Dwelling in them,
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and partly through their own unwatchfulness, fall often into such sins as defile the Conscience, and obstruct the clear light, and serene tranquillity thereof, when in any measure attained:
and partly through their own unwatchfulness, fallen often into such Sins as defile the Conscience, and obstruct the clear Light, and serene tranquillity thereof, when in any measure attained:
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and therefore it is no less necessary to know how a defiled Conscience may be purged,
and Therefore it is no less necessary to know how a defiled Conscience may be purged,
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and how we may recover losed calmness and peace, then it is to know how a good Conscience may be win at;
and how we may recover losed calmness and peace, then it is to know how a good Conscience may be win At;
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for indeed if all our peace, and tranquillity of Conscience depended on our own holy walk only;
for indeed if all our peace, and tranquillity of Conscience depended on our own holy walk only;
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it would be but a heartless and comfortless work to speak of a good and calm Conscience on that ground;
it would be but a heartless and comfortless work to speak of a good and Cam Conscience on that ground;
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but this is the great, the very great advantage that we have by the Gospel of Grace;
but this is the great, the very great advantage that we have by the Gospel of Grace;
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which, as it shews the way how to prevent a quarrel from ▪ and so a wound unto the Conscience;
which, as it shows the Way how to prevent a quarrel from ▪ and so a wound unto the Conscience;
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so it shews the way how a quarrel and controversie drawn on, may be removed;
so it shows the Way how a quarrel and controversy drawn on, may be removed;
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and this is the thing that now we would speak a little to, from these words;
and this is the thing that now we would speak a little to, from these words;
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wherein the Apostles scope is, to hold out to the Iewes the weakness of their ceremonial worship, sacrifices and washings;
wherein the Apostles scope is, to hold out to the Iewes the weakness of their ceremonial worship, Sacrifices and washings;
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and the sufficiency of Christs sacrifice to do their business;
and the sufficiency of Christ sacrifice to do their business;
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and to bring them from resting on that ceremonial worship, to rest upon Jesus Christ alone;
and to bring them from resting on that ceremonial worship, to rest upon jesus christ alone;
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and one of the arguments that he makes use of for this end is, That no legal or ceremonial worship,
and one of the Arguments that he makes use of for this end is, That no Legal or ceremonial worship,
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or service, could make him that did the service perfyt, as pertaining to the conscience, as he sayes, v. 9. None of these things could give a man peace before God, and his own Conscience;
or service, could make him that did the service perfect, as pertaining to the conscience, as he Says, v. 9. None of these things could give a man peace before God, and his own Conscience;
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but that on the contrary the blood of Iesus Christ, is able to purge the conscience from dead works;
but that on the contrary the blood of Iesus christ, is able to purge the conscience from dead works;
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And to bring a man that is in a state of peace and freindship with God,
And to bring a man that is in a state of peace and friendship with God,
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after he hath sinned, and thereby defiled and wounded his Conscience, back to that same peace and calmness that he had before he sinned,
After he hath sinned, and thereby defiled and wounded his Conscience, back to that same peace and calmness that he had before he sinned,
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and make him in some respect as quiet and calm, as i• he had not sinned:
and make him in Some respect as quiet and Cam, as i• he had not sinned:
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And therefore the blood of Christ must be infi•ly preferable to all these ceremonial sacrifices, pu•gings, and washings;
And Therefore the blood of christ must be infi•ly preferable to all these ceremonial Sacrifices, pu•gings, and washings;
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which probably they inclined to joyn with him.
which probably they inclined to join with him.
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In the words read, the Apostle illustra•s, and confirms the efficacy of Christs blood, by comparing it with the ceremonies of the Law, obviating an Objection, which is this;
In the words read, the Apostle illustra•s, and confirms the efficacy of Christ blood, by comparing it with the ceremonies of the Law, obviating an Objection, which is this;
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The ceremonies of the Law had a good use, and why then will ye cry them down? He Answers, they had an use as they respected Christs Sacrifice, that was in due time to be actually offered, and as they •ed it;
The ceremonies of the Law had a good use, and why then will you cry them down? He Answers, they had an use as they respected Christ Sacrifice, that was in due time to be actually offered, and as they •ed it;
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and also as to a ceremonial cleansing, or holiness; but they could not, as pertaining to the Consci•nce make a man perfy•;
and also as to a ceremonial cleansing, or holiness; but they could not, as pertaining to the Consci•nce make a man perfy•;
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And (sayeth he) if these ceremonies had an efficacy, as to the outward man,
And (Saith he) if these ceremonies had an efficacy, as to the outward man,
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and making ceremonially and externally clean or holy;
and making ceremonially and externally clean or holy;
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how much more shall the blood of Christ be efficacious to the cleansing of the Soul,
how much more shall the blood of christ be efficacious to the cleansing of the Soul,
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and inner man? If the ceremonies of the Law had an efficacy toward the admitting of a man to external ordinances;
and inner man? If the ceremonies of the Law had an efficacy towards the admitting of a man to external ordinances;
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how much more shall the blood of Christ have an efficacy to purge the Conscience from dead works,
how much more shall the blood of christ have an efficacy to purge the Conscience from dead works,
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and to take away the sting and guilt, and the defilement also of sin, and to make it quiet,
and to take away the sting and guilt, and the defilement also of since, and to make it quiet,
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and so to capacitat the man to be ad•tted to real fellowship with him in his ordinances? That the comparison may be the more clear, he uses •ere a threefold distinction 1. Of a twofold uncleanness ▪ one of the flesh ▪ or outward man;
and so to capacitat the man to be ad•tted to real fellowship with him in his ordinances? That the comparison may be the more clear, he uses •ere a threefold distinction 1. Of a twofold uncleanness ▪ one of the Flesh ▪ or outward man;
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another of a mans S•ate, and Conscience before God;
Another of a men S•ate, and Conscience before God;
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The first related to the mans practice, and made him that was ceremonially unclean, to be thurst without the camp,
The First related to the men practice, and made him that was ceremonially unclean, to be thirst without the camp,
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and to continue so, till he was legally clean•ed; The second marred the mans peace before God.
and to continue so, till he was legally clean•ed; The second marred the men peace before God.
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The 2d. distinction is ▪ of a twofold Court ▪ wherein this uncleanness is charged upon the man, The one is a Court wherein the mans flesh i• (as it were) judged, and that is by men, according to his external prosession;
The 2d. distinction is ▪ of a twofold Court ▪ wherein this uncleanness is charged upon the man, The one is a Court wherein the men Flesh i• (as it were) judged, and that is by men, according to his external procession;
dt crd. n1 vbz ▪ pp-f dt j n1 ▪ c-crq d n1 vbz vvn p-acp dt n1, dt pi vbz dt n1 c-crq dt ng1 n1 n1 (c-acp pn31 vbdr) vvd, cc d vbz p-acp n2, vvg p-acp po31 j n1;
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the other is a Court wherein his spiritual 〈 ◊ 〉 is judged, and that is his Conscience:
the other is a Court wherein his spiritual 〈 ◊ 〉 is judged, and that is his Conscience:
dt n-jn vbz dt n1 c-crq po31 j 〈 sy 〉 vbz vvn, cc d vbz po31 n1:
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In the first Court, if the moral Law charged him not with guilt, it was not asked,
In the First Court, if the moral Law charged him not with guilt, it was not asked,
p-acp dt ord n1, cs dt j n1 vvd pno31 xx p-acp n1, pn31 vbds xx vvn,
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whether his Conscience was guilty or not, but he was on his outward cleansing, admitted to Church priviledges;
whither his Conscience was guilty or not, but he was on his outward cleansing, admitted to Church privileges;
cs po31 n1 vbds j cc xx, cc-acp pns31 vbds p-acp po31 j vvg, vvn p-acp n1 n2;
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but the second Court, which is called the Court of conscience; looks not a• things as they appear before men,
but the second Court, which is called the Court of conscience; looks not a• things as they appear before men,
cc-acp dt ord n1, r-crq vbz vvn dt n1 pp-f n1; vvz xx n1 n2 c-acp pns32 vvb p-acp n2,
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but as they are before God; and therefore will challenge when men do not challenge.
but as they Are before God; and Therefore will challenge when men do not challenge.
cc-acp c-acp pns32 vbr p-acp np1; cc av vmb vvi c-crq n2 vdb xx vvi.
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The 3d. distinction is, of a twofold Sanctification, The first is, that of the flesh, spoken of v. 13. And that is,
The 3d. distinction is, of a twofold Sanctification, The First is, that of the Flesh, spoken of v. 13. And that is,
dt n1 n1 vbz, pp-f dt j n1, dt ord vbz, cst pp-f dt n1, vvn pp-f n1 crd cc cst vbz,
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when a man is made externally clean, or holy, whereby he is admitted to the congregagation;
when a man is made externally clean, or holy, whereby he is admitted to the congregagation;
c-crq dt n1 vbz vvn av-j j, cc j, c-crq pns31 vbz vvn p-acp dt n1;
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The other is that which is inward, which admits not only to external Church-fellowship, but to real internal-fellowship with God,
The other is that which is inward, which admits not only to external Church fellowship, but to real internal-fellowship with God,
dt n-jn vbz d r-crq vbz j, r-crq vvz xx av-j p-acp j n1, cc-acp p-acp j n1 p-acp np1,
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and to peace and calmness of Conscience:
and to peace and calmness of Conscience:
cc p-acp n1 cc n1 pp-f n1:
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Now for quieting the Conscience, and for giving a man peace, he tells them, that though these external ceremonies admitted him to the congregation,
Now for quieting the Conscience, and for giving a man peace, he tells them, that though these external ceremonies admitted him to the congregation,
av c-acp vvg dt n1, cc p-acp vvg dt n1 n1, pns31 vvz pno32, cst cs d j n2 vvn pno31 p-acp dt n1,
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yet they did not purify his Conscience; but that notwithstanding of all these, the quarrel was not taken away before God;
yet they did not purify his Conscience; but that notwithstanding of all these, the quarrel was not taken away before God;
av pns32 vdd xx vvi po31 n1; cc-acp cst a-acp pp-f d d, dt n1 vbds xx vvn av p-acp np1;
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and so they could not be the ground of inward peace, nor bring it in to the mans soul and Conscience;
and so they could not be the ground of inward peace, nor bring it in to the men soul and Conscience;
cc av pns32 vmd xx vbi dt n1 pp-f j n1, ccx vvi pn31 p-acp p-acp dt ng1 n1 cc n1;
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but that its the blood of Christ which only doth that; and therefore his sacrifice is more excellent then all these ceremonial Sacrifices, sprinklings and washings;
but that its the blood of christ which only does that; and Therefore his sacrifice is more excellent then all these ceremonial Sacrifices, sprinklings and washings;
cc-acp cst pn31|vbz dt n1 pp-f np1 r-crq av-j vdz d; cc av po31 n1 vbz av-dc j cs d d j n2, n2 cc n2-vvg;
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for it admits a man to peace with God and gives him quietness in his own Conscience. To leave the comparison then;
for it admits a man to peace with God and gives him quietness in his own Conscience. To leave the comparison then;
p-acp pn31 vvz dt n1 p-acp n1 p-acp np1 cc vvz pno31 n1 p-acp po31 d n1. pc-acp vvi dt n1 av;
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We have, in the latter part of these words (which we intend to insist on) a notable effect,
We have, in the latter part of these words (which we intend to insist on) a notable Effect,
pns12 vhb, p-acp dt d n1 pp-f d n2 (r-crq pns12 vvb pc-acp vvi p-acp) dt j n1,
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and the great efficacy of Christs blood, in purging of the Conscience, holden forth in these particulars, 1. It is implyed, That the state of a mans Conscience by nature is this, viz. It is polluted and defiled by dead works. 2. That the great mean whereby the Conscience is purged and made clean;
and the great efficacy of Christ blood, in purging of the Conscience, held forth in these particulars, 1. It is employed, That the state of a men Conscience by nature is this, viz. It is polluted and defiled by dead works. 2. That the great mean whereby the Conscience is purged and made clean;
cc dt j n1 pp-f npg1 n1, p-acp vvg pp-f dt n1, vvn av p-acp d n2-j, crd pn31 vbz vvn, cst dt n1 pp-f dt ng1 n1 p-acp n1 vbz d, n1 pn31 vbz vvn cc j-vvn p-acp j n2. crd cst dt j n1 c-crq dt n1 vbz vvn cc vvd j;
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is, the blood of Christ. 3ly. The end wherefore the Consciences of men are made clean, is, that they they may serve the living God. 4. The proof and demonstration of the efficacy of this blood (in these words of the former part of the verse, The blood of Christ, who through the eternal spirit offered himself without spot to God;
is, the blood of christ. 3ly. The end Wherefore the Consciences of men Are made clean, is, that they they may serve the living God. 4. The proof and demonstration of the efficacy of this blood (in these words of the former part of the verse, The blood of christ, who through the Eternal Spirit offered himself without spot to God;
vbz, dt n1 pp-f np1. av-jn. dt n1 c-crq dt n2 pp-f n2 vbr vvn j, vbz, cst pns32 pns32 vmb vvi dt vvg np1. crd dt n1 cc n1 pp-f dt n1 pp-f d n1 (p-acp d n2 pp-f dt j n1 pp-f dt n1, dt n1 pp-f np1, r-crq p-acp dt j n1 vvd px31 p-acp n1 p-acp np1;
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) Is taken from the excellency of the sacrifice of the preist, and of the altar, whereby the sacrifice was sanctified.
) Is taken from the excellency of the sacrifice of the priest, and of the altar, whereby the sacrifice was sanctified.
) vbz vvn p-acp dt n1 pp-f dt n1 pp-f dt n1, cc pp-f dt n1, c-crq dt n1 vbds vvn.
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We shall in passing, Observe a few things that may make way •or clearing of the words,
We shall in passing, Observe a few things that may make Way •or clearing of the words,
pns12 vmb p-acp vvg, vvb dt d n2 cst vmb vvi n1 j n-vvg pp-f dt n2,
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and for that which we chiefly intend to speak to from them;
and for that which we chiefly intend to speak to from them;
cc p-acp d r-crq pns12 av-jn vvb pc-acp vvi p-acp p-acp pno32;
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And, 1. Observe, That the state of mens Consciences by nature is, That they are polluted by dead works, which are such works as are to be repented of, as the Apostle sayes of them, Heb. 6. 1. Whereby he plainly insinuats, that sins are called dea• works, for three reasons, 1. Because of a dead principle they proceed from, they flow from man that is dead by nature,
And, 1. Observe, That the state of men's Consciences by nature is, That they Are polluted by dead works, which Are such works as Are to be repented of, as the Apostle Says of them, Hebrew 6. 1. Whereby he plainly insinuats, that Sins Are called dea• works, for three Reasons, 1. Because of a dead principle they proceed from, they flow from man that is dead by nature,
cc, crd vvb, cst dt n1 pp-f ng2 n2 p-acp n1 vbz, cst pns32 vbr vvn p-acp j n2, r-crq vbr d n2 c-acp vbr pc-acp vbi vvn pp-f, p-acp dt n1 vvz pp-f pno32, np1 crd crd c-crq pns31 av-j vvz, cst n2 vbr vvn n1 vvz, p-acp crd n2, crd p-acp pp-f dt j n1 pns32 vvb p-acp, pns32 vvb p-acp n1 cst vbz j p-acp n1,
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as to any spiritual life, dead in sins and trespusses;
as to any spiritual life, dead in Sins and trespusses;
c-acp p-acp d j n1, j p-acp n2 cc n2;
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and even the sins of Believers themselves are such, as proceeding from them, in so far as they are not quickned and renewed.
and even the Sins of Believers themselves Are such, as proceeding from them, in so Far as they Are not quickened and renewed.
cc av dt n2 pp-f n2 px32 vbr d, c-acp vvg p-acp pno32, p-acp av av-j c-acp pns32 vbr xx vvn cc vvn.
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2ly. Because of their demerit, and that which they deserve, which is eternal death; final continuance wherein, doth at last most certainly bring on eternal death.2ly. Because of their demerit, and that which they deserve, which is Eternal death; final Continuance wherein, does At last most Certainly bring on Eternal death.
av-j. c-acp pp-f po32 n1, cc cst r-crq pns32 vvb, r-crq vbz j n1; j n1 c-crq, vdz p-acp vvi ds av-j vvi p-acp j n1.
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3ly. Because, though a natural mans performances were never so specious and splendid, yet before God, they are but dead,3ly. Because, though a natural men performances were never so specious and splendid, yet before God, they Are but dead,
av-j. p-acp, cs dt j ng1 n2 vbdr av-x av j cc j, av p-acp np1, pns32 vbr p-acp j,
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like a carcase that wants life:
like a carcase that Wants life:
av-j dt n1 cst vvz n1:
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So that though the greatest heap of prayers, and of other duties, should be found with a meerly natural man, they are but like to these Apples, which (as its storied) grow at,
So that though the greatest heap of Prayers, and of other duties, should be found with a merely natural man, they Are but like to these Apples, which (as its storied) grow At,
av cst cs dt js n1 pp-f n2, cc pp-f j-jn n2, vmd vbi vvn p-acp dt av-j j n1, pns32 vbr p-acp av-j p-acp d n2, r-crq (c-acp pn31|vbz vvn) vvb p-acp,
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or about the lake of Sodom, Which appear beautiful to the eye, but so soon as they are touched with the hand, they presently fall into ashes;
or about the lake of Sodom, Which appear beautiful to the eye, but so soon as they Are touched with the hand, they presently fallen into Ashes;
cc p-acp dt n1 pp-f np1, r-crq vvb j p-acp dt n1, cc-acp av av c-acp pns32 vbr vvn p-acp dt n1, pns32 av-j vvi p-acp n2;
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so the very best of natural mens works, how shineing soever, are but dead works before God;
so the very best of natural men's works, how shining soever, Are but dead works before God;
av dt av js pp-f j ng2 n2, c-crq vvg av, vbr cc-acp j n2 p-acp np1;
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Therefore (by the way) ye would know, that there is a great difference betwixt dead works and living works; And that there are many things that present fair & are pleasant to look upon, which yet defile the Conscience; ah!
Therefore (by the Way) you would know, that there is a great difference betwixt dead works and living works; And that there Are many things that present fair & Are pleasant to look upon, which yet defile the Conscience; ah!
av (p-acp dt n1) pn22 vmd vvi, cst pc-acp vbz dt j n1 p-acp j n2 cc vvg n2; cc cst a-acp vbr d n2 cst vvb j cc vbr j pc-acp vvi p-acp, r-crq av vvb dt n1; uh!
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How many men and women are there, even living in the bosom of the visible Church, who are in as great danger from,
How many men and women Are there, even living in the bosom of the visible Church, who Are in as great danger from,
c-crq d n2 cc n2 vbr a-acp, av vvg p-acp dt n1 pp-f dt j n1, r-crq vbr p-acp c-acp j n1 p-acp,
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and by that, which se•ms at first blush to be somewhat, as by that which is re•ly and obviously nothing;
and by that, which se•ms At First blush to be somewhat, as by that which is re•ly and obviously nothing;
cc p-acp d, r-crq vvz p-acp ord vvi pc-acp vbi av, c-acp p-acp d r-crq vbz j cc av-j pix;
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all such works are but empty shews counterfi•s, and very cheats, they have no Soul 〈 ◊ 〉 L•fe in them, being 〈 ◊ 〉 destitute of any 〈 ◊ 〉 principle,
all such works Are but empty shows counterfi•s, and very cheats, they have no Soul 〈 ◊ 〉 L•fe in them, being 〈 ◊ 〉 destitute of any 〈 ◊ 〉 principle,
d d n2 vbr p-acp j vvz n2, cc av vvz, pns32 vhb dx n1 〈 sy 〉 n1 p-acp pno32, vbg 〈 sy 〉 j pp-f d 〈 sy 〉 n1,
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or end however the world of pro• of Re•igion do to their own ruine, place all their Religion in them.
or end however the world of pro• of Re•igion do to their own ruin, place all their Religion in them.
cc vvb a-acp dt n1 pp-f n1 pp-f n1 vdb p-acp po32 d n1, vvb d po32 n1 p-acp pno32.
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If we consider the influencing effect of these dead works on the Conscience, We find it here to be, that they pollute and defile it,
If we Consider the influencing Effect of these dead works on the Conscience, We find it Here to be, that they pollute and defile it,
cs pns12 vvb dt j-vvg n1 pp-f d j n2 p-acp dt n1, pns12 vvb pn31 av pc-acp vbi, cst pns32 vvi cc vvi pn31,
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as a clear Spring is mudded and defiled by the soul feet of Beasts going thorow it,
as a clear Spring is mudded and defiled by the soul feet of Beasts going thorough it,
c-acp dt j n1 vbz vvn cc vvn p-acp dt n1 n2 pp-f n2 vvg p-acp pn31,
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even so is this D•vine thing, the Conscience defiled by sinful 〈 ◊ 〉 in it, which make it to become as it were a cage for every unclean and ha•eful Bird,
even so is this D•vine thing, the Conscience defiled by sinful 〈 ◊ 〉 in it, which make it to become as it were a cage for every unclean and ha•eful Bird,
av av vbz d j-jn n1, dt n1 vvn p-acp j 〈 sy 〉 p-acp pn31, r-crq vvb pn31 pc-acp vvi c-acp pn31 vbdr dt n1 p-acp d j cc j n1,
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or rather as a hold of every •oul Spirit;
or rather as a hold of every •oul Spirit;
cc av-c p-acp dt n1 pp-f d j n1;
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these Lusts as so many •oul Spirits, swarming in it, pollute and defile it, whereby it becomes q•ite another thing:
these Lustiest as so many •oul Spirits, swarming in it, pollute and defile it, whereby it becomes q•ite Another thing:
d n2 c-acp av d j n2, vvg p-acp pn31, vvi cc vvi pn31, c-crq pn31 vvz av j-jn n1:
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Whence we may draw these two Observations; The 1. Whereof is, That dead works, or sins continued in, do pollu•e and defile a man• Conscience;
Whence we may draw these two Observations; The 1. Whereof is, That dead works, or Sins continued in, do pollu•e and defile a man• Conscience;
c-crq pns12 vmb vvi d crd n2; dt crd c-crq vbz, cst j n2, cc n2 vvn p-acp, vdb vvi cc vvi dt n1 n1;
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They make (as I just now said) a clean and 〈 ◊ 〉 Conscience to become polluted and filthy,
They make (as I just now said) a clean and 〈 ◊ 〉 Conscience to become polluted and filthy,
pns32 vvb (c-acp pns11 av av vvn) dt j cc 〈 sy 〉 np1-n pc-acp vvi vvn cc j,
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so that ye• ever saw a face more full of foul spots, more deformed by them,
so that ye• ever saw a face more full of foul spots, more deformed by them,
av d n1 av vvd dt n1 av-dc j pp-f j n2, av-dc vvn p-acp pno32,
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then the Conscience is polluted by these dead works, defi•ing sins; Therefore is this word to purge the Conscience, used there;
then the Conscience is polluted by these dead works, defi•ing Sins; Therefore is this word to purge the Conscience, used there;
cs dt n1 vbz vvn p-acp d j n2, vvg n2; av vbz d n1 pc-acp vvi dt n1, vvd a-acp;
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which is rendred to cleans; Ephes. 5 26. That he might sanctifie and cleanse his C•urch;
which is rendered to cleans; Ephesians 5 26. That he might sanctify and cleanse his C•urch;
r-crq vbz vvn pc-acp vvz; np1 crd crd cst pns31 vmd vvi cc vvi po31 n1;
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and as simpollu•es the man in all his powers and f•culties, so proportionably it polluts him in his Conscience;
and as simpollu•es the man in all his Powers and f•culties, so proportionably it polluts him in his Conscience;
cc c-acp vdz dt n1 p-acp d po31 n2 cc n2, av av-j pn31 vvz pno31 p-acp po31 n1;
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which is deeply polluted before it be purged, and cleansed by the blood of Christ:
which is deeply polluted before it be purged, and cleansed by the blood of christ:
r-crq vbz av-jn vvn p-acp pn31 vbb vvn, cc vvn p-acp dt n1 pp-f np1:
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For clearing of it, Consider that there is a threefold pollution that follow• 〈 ◊ 〉 in the Conscience;
For clearing of it, Consider that there is a threefold pollution that follow• 〈 ◊ 〉 in the Conscience;
c-acp vvg pp-f pn31, vvb cst pc-acp vbz dt j n1 cst n1 〈 sy 〉 p-acp dt n1;
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1. In respect of a mans State 〈 ◊ 〉 〈 ◊ 〉 before God; it mak•s him legally unclean;
1. In respect of a men State 〈 ◊ 〉 〈 ◊ 〉 before God; it mak•s him legally unclean;
crd p-acp n1 pp-f dt ng1 n1 〈 sy 〉 〈 sy 〉 a-acp np1; pn31 vvz pno31 av-j j;
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as we use to say of a Murderer, or a Thief, or any 〈 ◊ 〉 〈 ◊ 〉,
as we use to say of a Murderer, or a Thief, or any 〈 ◊ 〉 〈 ◊ 〉,
c-acp pns12 vvb pc-acp vvi pp-f dt n1, cc dt n1, cc d 〈 sy 〉 〈 sy 〉,
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when found guilty by an Assize, that such a person is filed; so a man by committing of sin is 〈 ◊ 〉 gu•lty obnoxious to punishment, Iyable to wrath,
when found guilty by an Assize, that such a person is filed; so a man by committing of since is 〈 ◊ 〉 gu•lty obnoxious to punishment, Iyable to wrath,
c-crq vvd j p-acp dt n1, cst d dt n1 vbz vvn; av dt n1 p-acp vvg pp-f n1 vbz 〈 sy 〉 np1-n j p-acp n1, j p-acp n1,
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even the eternal Wrath of God, because of it;
even the Eternal Wrath of God, Because of it;
av dt j n1 pp-f np1, c-acp pp-f pn31;
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This is a legal Pollution or defilement. 2. In respect of a mans present peace and tranquillity of Consc•ence;
This is a Legal Pollution or defilement. 2. In respect of a men present peace and tranquillity of Consc•ence;
d vbz dt j n1 cc n1. crd p-acp n1 pp-f dt ng1 j n1 cc n1 pp-f n1;
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for though he be in a justified and clean state, and hath (it may be) win at clearness of his interest in God,
for though he be in a justified and clean state, and hath (it may be) win At clearness of his Interest in God,
c-acp cs pns31 vbb p-acp dt vvn cc j n1, cc vhz (pn31 vmb vbi) vvb p-acp n1 pp-f po31 n1 p-acp np1,
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and to peace and tranquillity in his Conscience, so that his peace hath run as a clear, smooth and still River, or Stream;
and to peace and tranquillity in his Conscience, so that his peace hath run as a clear, smooth and still River, or Stream;
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the letting in of sin is like to the driving of a herd of Cattel thorow a clear running Stream, whereby it is mudded and troubled;
the letting in of since is like to the driving of a heard of Cattle thorough a clear running Stream, whereby it is mudded and troubled;
dt vvg p-acp pp-f n1 vbz av-j p-acp dt vvg pp-f dt n1 pp-f n2 p-acp dt j j-vvg n1, c-crq pn31 vbz vvn cc vvn;
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so that in stead of Peace, there come in disquieting Challenges; and in stead of clearness, much confusion;
so that in stead of Peace, there come in disquieting Challenges; and in stead of clearness, much confusion;
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as we may see in the sad instances of several of Gods Saints, as particularly in David, after his fall;
as we may see in the sad instances of several of God's Saints, as particularly in David, After his fallen;
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who therefore Psal. 51. prayes to be washen from this filthiness, both from the guilt and from the pollution of sin;
who Therefore Psalm 51. prays to be washen from this filthiness, both from the guilt and from the pollution of since;
r-crq av np1 crd n2 pc-acp vbi vvp p-acp d n1, av-d p-acp dt n1 cc p-acp dt n1 pp-f n1;
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and for peace, That God would restore to him the joy of his Salvation.
and for peace, That God would restore to him the joy of his Salvation.
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3. In respect of a sinful propension and inclination to more sin, which follows upon every sin;
3. In respect of a sinful propension and inclination to more since, which follows upon every since;
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so that by frequent falling into sin, the very nature as it were of Conscience is altered, that of a loather of sin, it becomes a lover of it,
so that by frequent falling into since, the very nature as it were of Conscience is altered, that of a loather of since, it becomes a lover of it,
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and licks it up as a Dog doth his Vomit, and with the Sow that was washen, returns to wallowing in the mire,
and licks it up as a Dog does his Vomit, and with the Sow that was washen, returns to wallowing in the mire,
cc vvz pn31 a-acp p-acp dt n1 vdz po31 n1, cc p-acp dt n1 cst vbds n1, vvz p-acp vvg p-acp dt n1,
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as the Apostle speaks, 2 Pet. 2. ult. When a person is seemingly washen, and returns to the same sins that he was given to before, his Conscience becomes so filthy, that it can digest the filthiest,
as the Apostle speaks, 2 Pet. 2. ult. When a person is seemingly washen, and returns to the same Sins that he was given to before, his Conscience becomes so filthy, that it can digest the filthiest,
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and most loathsom sins, it can swallow them down, and glut them over, (to speak so) and never challenge nor quarrel for them;
and most loathsome Sins, it can swallow them down, and glut them over, (to speak so) and never challenge nor quarrel for them;
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In this sense the Apostle says, Tit. 1. 15. To the pure all things are pure,
In this sense the Apostle Says, Tit. 1. 15. To the pure all things Are pure,
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but to these that are defiled, and unbelieving, there is nothing pure, but even their mind and conscience is defi•ed; but to these that Are defiled, and unbelieving, there is nothing pure, but even their mind and conscience is defi•ed;
cc-acp p-acp d cst vbr vvn, cc vvg, pc-acp vbz pix j, cc-acp av po32 n1 cc n1 vbz vvn;
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The man that follows a course of sin, his Mind and Conscience is defiled, not only in respect of contracted guilt,
The man that follows a course of since, his Mind and Conscience is defiled, not only in respect of contracted guilt,
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and in respect of the want of peace and comfort;
and in respect of the want of peace and Comfort;
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But also in respect of utter indisposition for duty, and of a sinful inclination to more sin;
But also in respect of utter indisposition for duty, and of a sinful inclination to more since;
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so that it becomes hardned and cauteriz•d:
so that it becomes hardened and cauteriz•d:
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There is such a contagion in sin, that it defiles and pollutes the Conscience all these wayes, that whereas it was before pure, It becomes now like a person that hath the Botch,
There is such a contagion in since, that it defiles and pollutes the Conscience all these ways, that whereas it was before pure, It becomes now like a person that hath the Botch,
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and many Boils and putrifying Sores running in him:
and many Boils and Putrifying Sores running in him:
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Only we would distinguish here betwixt this pollution of Conscience, as it is total in an unrenewed man,
Only we would distinguish Here betwixt this pollution of Conscience, as it is total in an unrenewed man,
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5834
and as it is partial in a Believer, a Believer may be defiled in Conscience,
and as it is partial in a Believer, a Believer may be defiled in Conscience,
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when he is offended and stumbled, so as to be tempted by the example of others to do some thing, wherein he is not clear,
when he is offended and stumbled, so as to be tempted by the Exampl of Others to do Some thing, wherein he is not clear,
c-crq pns31 vbz vvn cc vvn, av c-acp pc-acp vbi vvn p-acp dt n1 pp-f n2-jn pc-acp vdi d n1, c-crq pns31 vbz xx j,
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as some were, 1 Cor. 8. verse 7, and 10. His Conscience is thereby mudded, jumbled and troubled,
as Some were, 1 Cor. 8. verse 7, and 10. His Conscience is thereby mudded, jumbled and troubled,
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5837
and his peace marred, yet he hath not a total and universal defilement of Conscience;
and his peace marred, yet he hath not a total and universal defilement of Conscience;
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5838
And therefore the effects of that uncleanness, pollution and defilement follow not totally and universally oh him.
And Therefore the effects of that uncleanness, pollution and defilement follow not totally and universally o him.
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5839
I shall only say for Use of this: 1. O! that ye knew what an abominable thing sin is,
I shall only say for Use of this: 1. OH! that you knew what an abominable thing since is,
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5840
and how dreadfully dangerous it is, thereby to defile and pollute the Conscience, which is the most noble thing in you;
and how dreadfully dangerous it is, thereby to defile and pollute the Conscience, which is the most noble thing in you;
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sin would sure be more abhorred and fled from:
since would sure be more abhorred and fled from:
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5842
Its really a wonder that men should love dead Works so well, when there is no Botch nor Plague so infectious and contagious,
Its really a wonder that men should love dead Works so well, when there is no Botch nor Plague so infectious and contagious,
pn31|vbz av-j dt n1 cst n2 vmd vvi j vvz av av, c-crq pc-acp vbz dx vvb ccx n1 av j cc j,
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5843
so hurtful and destructive to the Bodies, as it is to the Souls of men. 2 This we may also see, that its no marvel that men who are given to sin, be hard to be wakned and reclaimed;
so hurtful and destructive to the Bodies, as it is to the Souls of men. 2 This we may also see, that its no marvel that men who Are given to since, be hard to be wakened and reclaimed;
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for continuance in sin makes the Conscience full of holes as it were, that all slips and falls thorow it;
for Continuance in since makes the Conscience full of holes as it were, that all slips and falls thorough it;
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5845
or (as the Apostle speaks) it makes the Conscience to become cauterized, fenseless, and feelingless ▪ as the flesh is, that a Chirurgeon designs to consume away;
or (as the Apostle speaks) it makes the Conscience to become cauterized, fenseless, and feelingless ▪ as the Flesh is, that a Chirurgeon designs to consume away;
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5846
so I say, continuance in sin, deadens and eats out the very life and feeling of the Conscience;
so I say, Continuance in since, deadens and eats out the very life and feeling of the Conscience;
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5847
though it will be found to be a Conscience still, and a Conscience that will speak,
though it will be found to be a Conscience still, and a Conscience that will speak,
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5848
and speak aloud one day, albeit in Gods righteous Judgement, it be silent now. 3. We may also see here the reason why many persons are so very filthy, that sin becomes a delight to them,
and speak aloud one day, albeit in God's righteous Judgement, it be silent now. 3. We may also see Here the reason why many Persons Are so very filthy, that since becomes a delight to them,
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5849
so that the sin that others could not sleep with, they cannot sleep till they get it committed;
so that the since that Others could not sleep with, they cannot sleep till they get it committed;
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5850
because thorow a custom of, and continuance in sinning, their mind and Conscience is defiled ▪
Because thorough a custom of, and Continuance in sinning, their mind and Conscience is defiled ▪
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5851
2ly. Observe. That a man before he be purged by Christs Blood, hath his Conscience wholly defiled;2ly. Observe. That a man before he be purged by Christ Blood, hath his Conscience wholly defiled;
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5852
Not only in part (as we said of the Believer) but wholly;
Not only in part (as we said of the Believer) but wholly;
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5853
before he be in Christ, and be purged by his Blood, he is like that wretched Infant described, Ezek. 16. 5. which description sets forth to the life, what these people were before God entered in Covenant with them, cast out in the open field, to the loathing of their persons, unsalted,
before he be in christ, and be purged by his Blood, he is like that wretched Infant described, Ezekiel 16. 5. which description sets forth to the life, what these people were before God entered in Covenant with them, cast out in the open field, to the loathing of their Persons, unsalted,
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5854
and unswadled, with their navils uncut, wallowing in their own blood, and having no eye to pity them; and unswaddled, with their navils uncut, wallowing in their own blood, and having no eye to pity them;
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5855
And thus are all men and women, without exception ▪ before they be in Covenant with God;
And thus Are all men and women, without exception ▪ before they be in Covenant with God;
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5856
they are wholly in a state of irreconciliation and enmity with God;
they Are wholly in a state of irreconciliation and enmity with God;
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5857
whose Law does not only condemn this and that work, or deed of theirs, but all of them as but dead works; Their very state and person is condemned;
whose Law does not only condemn this and that work, or deed of theirs, but all of them as but dead works; Their very state and person is condemned;
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5858
their peace, if they have any, is no solid peace, none of Gods peace, for there is no peace, nor ground of peace to the wicked, sayes my God, Isai. 57. Their inclination is wholly depraved and corrupted;
their peace, if they have any, is no solid peace, none of God's peace, for there is no peace, nor ground of peace to the wicked, Says my God, Isaiah 57. Their inclination is wholly depraved and corrupted;
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5859
all their Thoughts and Imaginations are evil, only evil, and continually evil, as it is Gen. 6. 5. and as that often cited emphatick word is, Tit. 1 ▪ 15. To him that is defiled and unbelieving there is nothing pure:
all their Thoughts and Imaginations Are evil, only evil, and continually evil, as it is Gen. 6. 5. and as that often cited emphatic word is, Tit. 1 ▪ 15. To him that is defiled and unbelieving there is nothing pure:
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5860
Every practice of his, & the use of every thing is to him impure, and his very mind and conscience is totally defiled. And this will be yet more clear, if we consider;
Every practice of his, & the use of every thing is to him impure, and his very mind and conscience is totally defiled. And this will be yet more clear, if we Consider;
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5861
1. The case that the man is in, who is not in Christ;
1. The case that the man is in, who is not in christ;
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5862
he is without God, without hope, under his curse, and the condemnatory sentence of his Law;
he is without God, without hope, under his curse, and the condemnatory sentence of his Law;
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and can a man possibly have a clear Conscience that is under Gods curse, and hath the Sentence of his Law, standing over his head unrepealed? Therefore he is said Iohn 3. to be condemned already, and to have the wrath of God abiding on him.
and can a man possibly have a clear Conscience that is under God's curse, and hath the Sentence of his Law, standing over his head unrepealed? Therefore he is said John 3. to be condemned already, and to have the wrath of God abiding on him.
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2. If we consider that a man in this condition is under the dominion of sin, he is a captive of it,
2. If we Consider that a man in this condition is under the dominion of since, he is a captive of it,
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and of the Devil at his will, as it is 2 Tim ▪ 2. 26,
and of the devil At his will, as it is 2 Tim ▪ 2. 26,
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So that there is scarce any motion, or temptation to sin, but he hearkens to it, and complys with it;
So that there is scarce any motion, or temptation to since, but he hearkens to it, and complies with it;
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his heart is open to swarms of lusts, and as a Cage to unclean and foul Spirits, Legions of Devils in a manner haunt him:
his heart is open to swarms of Lustiest, and as a Cage to unclean and foul Spirits, Legions of Devils in a manner haunt him:
po31 n1 vbz j p-acp n2 pp-f n2, cc p-acp dt n1 p-acp j cc j n2, n2 pp-f n2 p-acp dt n1 vvb pno31:
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5868
Now if such a man can have a clear Conscience, ye may easily judge; and yet such is the state and condition of every man by nature;
Now if such a man can have a clear Conscience, you may Easily judge; and yet such is the state and condition of every man by nature;
av cs d dt n1 vmb vhi dt j n1, pn22 vmb av-j vvi; cc av d vbz dt n1 cc n1 pp-f d n1 p-acp n1;
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5869
and therefore when Christ speaks of the Renovation of a man, he sometimes calls it the casting out of the Devil, importing thereby, that every man in nature is a common receptacle as it were to Devils.
and Therefore when christ speaks of the Renovation of a man, he sometime calls it the casting out of the devil, importing thereby, that every man in nature is a Common receptacle as it were to Devils.
cc av c-crq np1 vvz pp-f dt n1 pp-f dt n1, pns31 av vvz pn31 dt n-vvg av pp-f dt n1, vvg av, cst d n1 p-acp n1 vbz dt j n1 c-acp pn31 vbdr p-acp n2.
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5870
The 1. Use of this serves to teach us, how we ought on the one hand to loath the state of Nature,
The 1. Use of this serves to teach us, how we ought on the one hand to loath the state of Nature,
dt crd vvb pp-f d vvz pc-acp vvi pno12, c-crq pns12 vmd p-acp dt crd n1 pc-acp vvi dt n1 pp-f n1,
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5871
and how on the other hand we ought to love and long after a state of faith in Christ Jesus, by whom only our natural state can be changed:
and how on the other hand we ought to love and long After a state of faith in christ jesus, by whom only our natural state can be changed:
cc c-crq p-acp dt j-jn n1 pns12 vmd pc-acp vvi cc av-j p-acp dt n1 pp-f n1 p-acp np1 np1, p-acp ro-crq av-j po12 j n1 vmb vbi vvn:
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5872
Is it not a wonder, that so many rational men and women can live and ly still in their Natural state without minding or looking after a change? Considering that this stands recorded of,
Is it not a wonder, that so many rational men and women can live and lie still in their Natural state without minding or looking After a change? Considering that this Stands recorded of,
vbz pn31 xx dt n1, cst av d j n2 cc n2 vmb vvi cc vvi av p-acp po32 j n1 p-acp vvg cc vvg p-acp dt n1? vvg cst d n2 vvn pp-f,
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5873
and against them, That their very mind and conscience is defiled, and that with dead works; and that all who are not in Christ are so defiled, vile and abominable, that the most stinking dunghill is not so loathsom,
and against them, That their very mind and conscience is defiled, and that with dead works; and that all who Are not in christ Are so defiled, vile and abominable, that the most stinking dunghill is not so loathsome,
cc p-acp pno32, cst po32 j n1 cc n1 vbz vvn, cc cst p-acp j n2; cc cst d r-crq vbr xx p-acp np1 vbr av vvn, j cc j, cst dt av-ds j-vvg n1 vbz xx av j,
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5874
as the Consciences of such persons are;
as the Consciences of such Persons Are;
c-acp dt n2 pp-f d n2 vbr;
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5875
O! What heaps and dunghils of Lusts, what pudles and myres, what kennels and sinks of pollution,
OH! What heaps and dunghills of Lustiest, what puddles and myres, what kennels and sinks of pollution,
uh q-crq n2 cc n2 pp-f n2, r-crq n2 cc n2, r-crq n2 cc n2 pp-f n1,
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5876
and noisome, and poisonable filthiness are there? What noisom and poisonable sins are drunk down with pleasure as so much sweet Wine? all which are kept in retentis by the Conscience, never one of them is forgotten,
and noisome, and poisonable filthiness Are there? What noisome and poisonable Sins Are drunk down with pleasure as so much sweet Wine? all which Are kept in retentis by the Conscience, never one of them is forgotten,
cc j, cc j n1 vbr a-acp? q-crq j cc j n2 vbr vvn a-acp p-acp n1 c-acp av d j n1? d r-crq vbr vvn p-acp fw-la p-acp dt n1, av crd pp-f pno32 vbz vvn,
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5877
though for the time, the Conscience by its silence, is supposed to have forgotten them;
though for the time, the Conscience by its silence, is supposed to have forgotten them;
cs p-acp dt n1, dt n1 p-acp po31 n1, vbz vvn pc-acp vhi vvn pno32;
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5878
yet it will set them all in order, marshal them all (as it were) in rank and file against the persons who shall be found out of Christ, in a most formidable manner;
yet it will Set them all in order, marshal them all (as it were) in rank and file against the Persons who shall be found out of christ, in a most formidable manner;
av pn31 vmb vvi pno32 d p-acp n1, vvb pno32 d (c-acp pn31 vbdr) p-acp n1 cc vvi p-acp dt n2 r-crq vmb vbi vvn av pp-f np1, p-acp dt av-ds j n1;
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5879
it will not suffer one sin, nor so much as one aggravating circumstance of any sin to be forgot.
it will not suffer one since, nor so much as one aggravating circumstance of any since to be forgotten.
pn31 vmb xx vvi crd n1, ccx av av-d c-acp pi vvg n1 pp-f d n1 pc-acp vbi vvn.
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5880
It will bring forth all, and charge them home furiously and irresistably; This in Gods holy Justice will be the use of Conscience to all such persons;
It will bring forth all, and charge them home furiously and irresistible; This in God's holy justice will be the use of Conscience to all such Persons;
pn31 vmb vvi av av-d, cc vvb pno32 av-an av-j cc j; d p-acp npg1 j n1 vmb vbi dt n1 pp-f n1 p-acp d d n2;
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5881
Its not like a Conduit or Pipe, that takes in at the one end, and lets out at the other,
Its not like a Conduit or Pipe, that Takes in At the one end, and lets out At the other,
pn31|vbz xx av-j dt n1 cc n1, cst vvz p-acp p-acp dt crd n1, cc vvb|pno12 av p-acp dt n-jn,
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5882
but like a standing sink, that still retains all that comes into it;
but like a standing sink, that still retains all that comes into it;
cc-acp av-j dt j-vvg n1, cst av vvz d cst vvz p-acp pn31;
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5883
O! then what a foul and filthy bag (to speak •o) is the Conscience of many a man and woman? So that no Botch.
OH! then what a foul and filthy bag (to speak •o) is the Conscience of many a man and woman? So that no Botch.
uh av r-crq dt j cc j n1 (pc-acp vvi av) vbz dt n1 pp-f d dt n1 cc n1? av cst dx vvb.
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5884
Bovl, or Imposthume, hath such vile ▪ filthy and abominable matter in it, as it hath ▪ O! what a noisom and vi•ely stinking smell will that putrid matter send forth,
Boul, or Imposthume, hath such vile ▪ filthy and abominable matter in it, as it hath ▪ OH! what a noisome and vi•ely stinking smell will that putrid matter send forth,
j, cc n1, vhz d j ▪ j cc j n1 p-acp pn31, c-acp pn31 vhz ▪ uh q-crq dt j cc j j-vvg n1 vmb cst j n1 vvi av,
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5885
when God pricks it? This should make you all to loath living in your natural state,
when God pricks it? This should make you all to loath living in your natural state,
c-crq np1 vvz pn31? d vmd vvi pn22 d p-acp j n-vvg p-acp po22 j n1,
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5886
and to long without ling•ing to be out of it:
and to long without ling•ing to be out of it:
cc p-acp j p-acp vvg pc-acp vbi av pp-f pn31:
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5887
Its like that many take it ill •o have such things said or thought of them,
Its like that many take it ill •o have such things said or Thought of them,
pn31|vbz j cst d vvb pn31 j-jn av vhb d n2 vvd cc vvn pp-f pno32,
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5888
but I assure you all that are out of Christ, whether ye have a more full or empty purse about you, you have this filthy bag full of sin within you;
but I assure you all that Are out of christ, whither you have a more full or empty purse about you, you have this filthy bag full of since within you;
cc-acp pns11 vvb pn22 d cst vbr av pp-f np1, cs pn22 vhb dt av-dc j cc j n1 p-acp pn22, pn22 vhb d j n1 j pp-f n1 p-acp pn22;
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5889
and while ye securely heap sins upon sins, ye are treasuring up wrath against the day of wrath,
and while you securely heap Sins upon Sins, you Are treasuring up wrath against the day of wrath,
cc cs pn22 av-j n1 n2 p-acp n2, pn22 vbr vvg a-acp n1 p-acp dt n1 pp-f n1,
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5890
and of the righteous judgement of God.
and of the righteous judgement of God.
cc pp-f dt j n1 pp-f np1.
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5891
The 2 Use serves to let us see, what a poor and sory ground the most part have for their peace of Conscience;
The 2 Use serves to let us see, what a poor and sorry ground the most part have for their peace of Conscience;
dt crd vvb vvz pc-acp vvi pno12 vvi, r-crq dt j cc j n1 dt av-ds n1 vhb p-acp po32 n1 pp-f n1;
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5892
we may in truth wonder how it comes to pass, that many of you can have any peace, having such a puddle of filthiness within you;
we may in truth wonder how it comes to pass, that many of you can have any peace, having such a puddle of filthiness within you;
pns12 vmb p-acp n1 vvb c-crq pn31 vvz pc-acp vvi, cst d pp-f pn22 vmb vhi d n1, vhg d dt n1 pp-f n1 p-acp pn22;
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5893
If it be true that your mind and Conscience is defiled (which are the best things ye have);
If it be true that your mind and Conscience is defiled (which Are the best things you have);
cs pn31 vbb j cst po22 n1 cc n1 vbz vvn (r-crq vbr dt js n2 pn22 vhb);
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5894
and one day will clearly and convincingly make discovery of the truth of it;
and one day will clearly and convincingly make discovery of the truth of it;
cc crd n1 vmb av-j cc av-vvg vvi n1 pp-f dt n1 pp-f pn31;
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5895
O! how much hypocrisie and presumption will be found to be among you, in stead of true and solid peace? with which ye have nothing to do,
OH! how much hypocrisy and presumption will be found to be among you, in stead of true and solid peace? with which you have nothing to do,
uh c-crq d n1 cc n1 vmb vbi vvn pc-acp vbi p-acp pn22, p-acp n1 pp-f j cc j n1? p-acp r-crq pn22 vhb pix pc-acp vdi,
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5896
so long as these Whoredoms and Witch-crafts (to say so) of filthy sins, are with you unpurged away by the blood of Christ.
so long as these Whoredoms and Witchcrafts (to say so) of filthy Sins, Are with you unpurged away by the blood of christ.
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5897
The 3. Use serves to demonstrat, and clearly to hold forth the absolute necessity of Jesus Christ,
The 3. Use serves to demonstrate, and clearly to hold forth the absolute necessity of jesus christ,
dt crd vvb vvz pc-acp vvi, cc av-j pc-acp vvi av dt j n1 pp-f np1 np1,
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5898
and the transcendent worth and matchless excellency that is in him, that even when a man is thus defiled and polluted by sins these dead works ▪ there is access by his blood, to get the Conscience purged;
and the transcendent worth and matchless excellency that is in him, that even when a man is thus defiled and polluted by Sins these dead works ▪ there is access by his blood, to get the Conscience purged;
cc dt j n1 cc j n1 cst vbz p-acp pno31, cst av c-crq dt n1 vbz av vvn cc vvn p-acp n2 d j n2 ▪ a-acp vbz n1 p-acp po31 n1, pc-acp vvi dt n1 vvn;
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5899
and this is the thing that we would mainly point at from these words (and which we intend, God willing, afterward more largely to insist in) not only the necessity of coming to Christ;
and this is the thing that we would mainly point At from these words (and which we intend, God willing, afterwards more largely to insist in) not only the necessity of coming to christ;
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5900
but of knowing certainly that ye are got out of black Nature into him, and have gotten your Consciences purged by his Blood:
but of knowing Certainly that you Are god out of black Nature into him, and have got your Consciences purged by his Blood:
cc-acp pp-f vvg av-j cst pn22 vbr vvn av pp-f j-jn n1 p-acp pno31, cc vhb vvn po22 n2 vvn p-acp po31 n1:
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5901
Think ye it a small or little concerning matter;
Think you it a small or little Concerning matter;
vvb pn22 pn31 dt j cc av-j vvg n1;
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5902
to be lying in a •est house, where thousands dy at your right and left hand,
to be lying in a •est house, where thousands die At your right and left hand,
pc-acp vbi vvg p-acp dt js n1, c-crq crd vvb p-acp po22 n-jn cc j n1,
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5903
and not to know if ye be cleansed? To have the Plague in your bosom,
and not to know if you be cleansed? To have the Plague in your bosom,
cc xx pc-acp vvi cs pn22 vbb vvn? p-acp vhi dt n1 p-acp po22 n1,
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5904
and not to know whether ye be cured of it or o• not? and yet such is the state and condition of all of you,
and not to know whither you be cured of it or o• not? and yet such is the state and condition of all of you,
cc xx pc-acp vvi cs pn22 vbb vvn pp-f pn31 cc n1 xx? cc av d vbz dt n1 cc n1 pp-f d pp-f pn22,
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5905
while ye are in corrupt Nature:
while you Are in corrupt Nature:
cs pn22 vbr p-acp j n1:
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5906
And if ye would (as ye are mightily concerned) have some Evidences whereby ye may be helped to know if ye be as yet purged from this total pollution;
And if you would (as you Are mightily concerned) have Some Evidences whereby you may be helped to know if you be as yet purged from this total pollution;
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5907
there are some things that may be gathered from this Verse to that purpose:
there Are Some things that may be gathered from this Verse to that purpose:
pc-acp vbr d n2 cst vmb vbi vvn p-acp d vvb p-acp d n1:
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5908
And 1. Did ye ever know and acknowledge your Conscience to be defiled? It can hardly be exexpected that a man having such a Botch,
And 1. Did you ever know and acknowledge your Conscience to be defiled? It can hardly be exexpected that a man having such a Botch,
cc crd vdd pn22 av vvi cc vvi po22 n1 pc-acp vbi vvn? pn31 vmb av vbi j cst dt n1 vhg d dt vvb,
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5909
and Plague running on him, can think seriously of, let be ▪ seriously seek after washing,
and Plague running on him, can think seriously of, let be ▪ seriously seek After washing,
cc n1 vvg p-acp pno31, vmb vvi av-j pp-f, vvb vbi ▪ av-j vvi p-acp vvg,
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5910
before he know that he is thus defiled, and thereby in such a dep•orable state:
before he know that he is thus defiled, and thereby in such a dep•orable state:
c-acp pns31 vvb cst pns31 vbz av vvn, cc av p-acp d dt j n1:
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5911
I speak not now of what gracious change may be wrought in some persons more early,
I speak not now of what gracious change may be wrought in Some Persons more early,
pns11 vvb xx av pp-f r-crq j n1 vmb vbi vvn p-acp d n2 av-dc av-j,
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5912
and in their younger years, nor how secretly and little discer•ibly the work of Conversion may be wrought in some that are come to age;
and in their younger Years, nor how secretly and little discer•ibly the work of Conversion may be wrought in Some that Are come to age;
cc p-acp po32 jc n2, ccx c-crq av-jn cc av-j av-j dt n1 pp-f n1 vmb vbi vvn p-acp d cst vbr vvn p-acp n1;
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5913
But I speak of Gods more ordinary way of dealing, and reclaiming and converting of sinners ▪ When Paul speaks of himself, Rom. 7. He tels us that He was alive once without the law, he was a clean man as he thought, and in his own eyes;
But I speak of God's more ordinary Way of dealing, and reclaiming and converting of Sinners ▪ When Paul speaks of himself, Rom. 7. He tells us that He was alive once without the law, he was a clean man as he Thought, and in his own eyes;
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5914
before the Lord discovered Sin, and wakened a Challenge for it in his Conscience; But when the Commandment came (sayeth he) sin revived and I died:
before the Lord discovered since, and wakened a Challenge for it in his Conscience; But when the Commandment Come (Saith he) since revived and I died:
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5915
Now can we think with any shadow of reason, that after God called him effectually by his Grace, that he had more of a 〈 ◊ 〉 nature in him than he had before? sure no;
Now can we think with any shadow of reason, that After God called him effectually by his Grace, that he had more of a 〈 ◊ 〉 nature in him than he had before? sure not;
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5916
but the body of death, the corruption of his nature, was now clearly discovered to him,
but the body of death, the corruption of his nature, was now clearly discovered to him,
cc-acp dt n1 pp-f n1, dt n1 pp-f po31 n1, vbds av av-j vvn p-acp pno31,
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5917
and became loathsom, Challenges came to be quick and sharply piercing, and his Conscience began to be touched with the lively sense of its own Defilement;
and became loathsome, Challenges Come to be quick and sharply piercing, and his Conscience began to be touched with the lively sense of its own Defilement;
cc vvd j, n2 vvd pc-acp vbi j cc av-j vvg, cc po31 n1 vvd pc-acp vbi vvn p-acp dt j n1 pp-f po31 d n1;
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5918
he was before alive, or rather seemed to himself to be so;
he was before alive, or rather seemed to himself to be so;
pns31 vbds a-acp j, cc av-c vvd pc-acp px31 pc-acp vbi av;
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5919
but now he became a dead man in his own esteem, as he was most really before the gracious change ▪ was wrought;
but now he became a dead man in his own esteem, as he was most really before the gracious change ▪ was wrought;
cc-acp av pns31 vvd dt j n1 p-acp po31 d n1, c-acp pns31 vbds av-ds av-j p-acp dt j vvi ▪ vbds vvn;
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5920
and sin to his sense revived, and he as to any account of his own righteousness, 〈 ◊ 〉:
and sin to his sense revived, and he as to any account of his own righteousness, 〈 ◊ 〉:
cc vvb p-acp po31 n1 vvn, cc pns31 a-acp p-acp d n1 pp-f po31 d n1, 〈 sy 〉:
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5921
O! si•s, do ye understand this Doctrine? We are afraid that many of you do not understand it, at least in your own experience;
OH! si•s, do you understand this Doctrine? We Are afraid that many of you do not understand it, At least in your own experience;
uh n2, vdb pn22 vvi d n1? pns12 vbr j cst d pp-f pn22 vdb xx vvi pn31, p-acp ds p-acp po22 d n1;
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and for as abominable as corrupt nature and sin is, that yet ye are •leeping securely in it,
and for as abominable as corrupt nature and since is, that yet you Are •leeping securely in it,
cc c-acp p-acp j c-acp j n1 cc n1 vbz, cst av pn22 vbr vvg av-j p-acp pn31,
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and are often returning with the Dog to lick up that •ile v•mit:
and Are often returning with the Dog to lick up that •ile v•mit:
cc vbr av vvg p-acp dt n1 pc-acp vvi a-acp d n1 vvi:
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Its a very shrewd and evil token of a defiled and unclean Conscience, where there was never any Challenge for,
Its a very shrewd and evil token of a defiled and unclean Conscience, where there was never any Challenge for,
pn31|vbz dt j j cc j-jn n1 pp-f dt vvn cc j n1, c-crq pc-acp vbds av-x d vvb p-acp,
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nor any the lest kindly sense of its defilement and pollution. 2. Was the Conscience ever wa•hen with the Blood of Christ? for alwise till that be, it is defiled and polluted;
nor any the lest kindly sense of its defilement and pollution. 2. Was the Conscience ever wa•hen with the Blood of christ? for alwise till that be, it is defiled and polluted;
ccx d dt ds av-j n1 pp-f po31 n1 cc n1. crd vbds dt n1 av av p-acp dt n1 pp-f np1? p-acp av c-acp d vbb, pn31 vbz vvn cc vvn;
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Did ye ever find your Conscience 〈 ◊ 〉 polluted, that ye could not get lived with it, 〈 ◊ 〉 ye was made to run to the fountain opened up in the house of David for sin and uncleanness? spoke of Z•ch. 13. 1. • suppose several of you have had now and then your ▪ own Challenges for sin,
Did you ever find your Conscience 〈 ◊ 〉 polluted, that you could not get lived with it, 〈 ◊ 〉 you was made to run to the fountain opened up in the house of David for since and uncleanness? spoke of Z•ch. 13. 1. • suppose several of you have had now and then your ▪ own Challenges for since,
vdd pn22 av vvi po22 n1 〈 sy 〉 j-vvn, cst pn22 vmd xx vvi vvn p-acp pn31, 〈 sy 〉 pn22 vbds vvn pc-acp vvi p-acp dt n1 vvd a-acp p-acp dt n1 pp-f np1 p-acp n1 cc n1? vvd pp-f vvb. crd crd • vvb j pp-f pn22 vhb vhn av cc av po22 ▪ d n2 p-acp n1,
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but what course 〈 ◊ 〉 ye to 〈 ◊ 〉? did ye strive to close and stop the mouth of your Conscience by betaking your selves to passe ▪ •ime,
but what course 〈 ◊ 〉 you to 〈 ◊ 〉? did you strive to close and stop the Mouth of your Conscience by betaking your selves to pass ▪ •ime,
cc-acp q-crq n1 〈 sy 〉 pn22 pc-acp 〈 sy 〉? vdd pn22 vvi pc-acp vvi cc vvi dt n1 pp-f po22 n1 p-acp vvg po22 n2 pc-acp vvi ▪ n1,
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and to good company (as ye use to call it) looking on such exercise (as too many do) as a fit of Melancholy? or did 〈 ◊ 〉 go •ther to betake your selves,
and to good company (as you use to call it) looking on such exercise (as too many do) as a fit of Melancholy? or did 〈 ◊ 〉 go •ther to betake your selves,
cc p-acp j n1 (c-acp pn22 vvb pc-acp vvi pn31) vvg p-acp d n1 (c-acp av d vdb) c-acp dt n1 pp-f n-jn? cc vdd 〈 sy 〉 vvb av-c pc-acp vvi po22 n2,
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for silencing your Conscience to Prayer and Reading (good in themselves) only ▪ without going to the Blood of Christ? That will not •e an evidence of a clean and purged Conscience,
for silencing your Conscience to Prayer and Reading (good in themselves) only ▪ without going to the Blood of christ? That will not •e an evidence of a clean and purged Conscience,
p-acp vvg po22 n1 p-acp n1 cc np1 (j p-acp px32) av-j ▪ p-acp vvg p-acp dt n1 pp-f np1? cst vmb xx vvi dt n1 pp-f dt j cc j-vvn n1,
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but there must be a bringing of i• to the Fountain, to Jesus Christ to be cleansed and calmed;
but there must be a bringing of i• to the Fountain, to jesus christ to be cleansed and calmed;
cc-acp a-acp vmb vbi dt n-vvg pp-f n1 p-acp dt n1, p-acp np1 np1 pc-acp vbi vvn cc vvn;
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Thus it was with Paul Rom. 7. who when he saw his pollution, even in but a small remander of it,
Thus it was with Paul Rom. 7. who when he saw his pollution, even in but a small remander of it,
av pn31 vbds p-acp np1 np1 crd r-crq c-crq pns31 vvd po31 n1, av p-acp p-acp dt j n1 pp-f pn31,
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and was challenged for it, Rom. 7. C•yes O wretched man that I am • ▪ who shall deliven 〈 ◊ 〉 〈 ◊ 〉 the body of this death? and subjoyns, I thank God 〈 ◊ 〉 Iesus Christ our Lord;
and was challenged for it, Rom. 7. C•yes Oh wretched man that I am • ▪ who shall deliven 〈 ◊ 〉 〈 ◊ 〉 the body of this death? and subjoins, I thank God 〈 ◊ 〉 Iesus christ our Lord;
cc vbds vvn p-acp pn31, np1 crd npg1 uh j n1 cst pns11 vbm • ▪ r-crq vmb vvi 〈 sy 〉 〈 sy 〉 dt n1 pp-f d n1? cc vvz, pns11 vvb np1 〈 sy 〉 np1 np1 po12 n1;
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He can quiet himself no where ▪ 〈 ◊ 〉 nothing but in Christ;
He can quiet himself not where ▪ 〈 ◊ 〉 nothing but in christ;
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It is a good token when persons can admit the thought of no other way of cleansing and •ing their Consciences,
It is a good token when Persons can admit the Thought of no other Way of cleansing and •ing their Consciences,
pn31 vbz dt j n1 c-crq n2 vmb vvi dt n1 pp-f dx j-jn n1 pp-f vvg cc vvg po32 n2,
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but by bringing them to Christ and his Blood, especially when the sense of 〈 ◊ 〉,
but by bringing them to christ and his Blood, especially when the sense of 〈 ◊ 〉,
cc-acp p-acp vvg pno32 p-acp np1 cc po31 n1, av-j c-crq dt n1 pp-f 〈 sy 〉,
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and the •aith of the efficacy of his Blood hath brought ▪ 〈 ◊ 〉 〈 ◊ 〉 ▪ bring them to him as the Fountain. 3. We would ask you if the effect of a clean Conscience has followed your betaking of your selves to Christ? and that is a clean Life and honest Walk and Conversation;
and the •aith of the efficacy of his Blood hath brought ▪ 〈 ◊ 〉 〈 ◊ 〉 ▪ bring them to him as the Fountain. 3. We would ask you if the Effect of a clean Conscience has followed your betaking of your selves to christ? and that is a clean Life and honest Walk and Conversation;
cc dt n1 pp-f dt n1 pp-f po31 n1 vhz vvn ▪ 〈 sy 〉 〈 sy 〉 ▪ vvi pno32 p-acp pno31 p-acp dt n1. crd pns12 vmd vvi pn22 cs dt n1 pp-f dt j n1 vhz vvn po22 vvg pp-f po22 n2 p-acp np1? cc d vbz dt j n1 cc j n1 cc n1;
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for a purged Conscience will have a purged and honest Walk following on it;
for a purged Conscience will have a purged and honest Walk following on it;
p-acp dt j-vvn n1 vmb vhi dt vvn cc j n1 vvg p-acp pn31;
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and if men have once gotten a cleansed and purged Conscience, they will be very cheary of it,
and if men have once got a cleansed and purged Conscience, they will be very cheery of it,
cc cs n2 vhb a-acp vvn dt j-vvn cc j-vvn n1, pns32 vmb vbi av j pp-f pn31,
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and loath to pollute it again; and their great work will be to live so as they may not pollute it: But •h!
and loath to pollute it again; and their great work will be to live so as they may not pollute it: But •h!
cc j pc-acp vvi pn31 av; cc po32 j n1 vmb vbi pc-acp vvi av c-acp pns32 vmb xx vvi pn31: cc-acp uh!
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how few, how lamentably few have attained to this effect? There are many purgings of Conscience, which are like the sweepings and garnishings of that house, (spoken of in the Gospel) that made it ready for the Devil to re-enter into with seven spirits worse than himself;
how few, how lamentably few have attained to this Effect? There Are many purgings of Conscience, which Are like the sweepings and garnishings of that house, (spoken of in the Gospel) that made it ready for the devil to re-enter into with seven spirits Worse than himself;
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many after Light and transient touches of Challenges, become more hardned and presumptuous, more secure and carnal than they were before;
many After Light and Transient touches of Challenges, become more hardened and presumptuous, more secure and carnal than they were before;
d p-acp n1 cc j n2 pp-f n2, vvb av-dc j-vvn cc j, av-dc j cc j cs pns32 vbdr a-acp;
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and their Conscience digests (as it were) greater sins, better and more easily than it had wont to do;
and their Conscience digests (as it were) greater Sins, better and more Easily than it had wont to do;
cc po32 n1 vvz (c-acp pn31 vbdr) jc n2, jc cc av-dc av-j cs pn31 vhd vvn pc-acp vdi;
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and it fares with them according to that Proverb, 2 Pet. 2. •lt. (often cited) The Dog is returned to his vomit,
and it fares with them according to that Proverb, 2 Pet. 2. •lt. (often cited) The Dog is returned to his vomit,
cc pn31 vvz p-acp pno32 vvg p-acp d n1, crd np1 crd vvd. (av vvn) dt n1 vbz vvn p-acp po31 n1,
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and the Sow that was washed ▪ to wallowing in the mire; Their corrupt and filthy Nature being still to the •ore;and the Sow that was washed ▪ to wallowing in the mire; Their corrupt and filthy Nature being still to the •ore;
cc dt n1 cst vbds vvn ▪ p-acp vvg p-acp dt n1; po32 j cc j n1 vbg av p-acp dt av-dc;
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they fall a licking up that which formerly they seemed to have vomited out, and return to their former louse carriage. 4. What discord and war is there with any remainder (〈 ◊ 〉 it be yet come to a remainder) of corruption and pollution that is b•hind? What resenting and loathing is there of it? If the Conscience be purged,
they fallen a licking up that which formerly they seemed to have vomited out, and return to their former louse carriage. 4. What discord and war is there with any remainder (〈 ◊ 〉 it be yet come to a remainder) of corruption and pollution that is b•hind? What resenting and loathing is there of it? If the Conscience be purged,
pns32 vvb dt n-vvg a-acp d r-crq av-j pns32 vvd pc-acp vhi vvn av, cc vvi p-acp po32 j n1 n1. crd q-crq n1 cc n1 vbz a-acp p-acp d n1 (〈 sy 〉 pn31 vbi av vvn p-acp dt n1) pp-f n1 cc n1 cst vbz vvn? r-crq vvg cc vvg vbz a-acp pp-f pn31? cs dt n1 vbb vvn,
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and endeavoured to be keeped pure, new defilements will be very unwelcome ▪ Guests, and exceedingly troublesome to your peace;
and endeavoured to be keeped pure, new defilements will be very unwelcome ▪ Guests, and exceedingly troublesome to your peace;
cc vvd pc-acp vbi vvn j, j n2 vmb vbi av j ▪ n2, cc av-vvg j p-acp po22 n1;
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The bond womans Son (to say so) must not abide with the free-womans in the house,
The bound woman's Son (to say so) must not abide with the free-woman's in the house,
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but must be cast out, and will be endeavoured to be cast out:
but must be cast out, and will be endeavoured to be cast out:
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While a man is in black Nature ▪ sin is at home, and any motion to sin is entertained,
While a man is in black Nature ▪ since is At home, and any motion to since is entertained,
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and even in a manner invited and wowed;
and even in a manner invited and wowed;
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but when a man comes to be renewed in his sta•e, and Grace gets the dominion, his great care and work is, to get the remainder of corruption cast out;
but when a man comes to be renewed in his sta•e, and Grace gets the dominion, his great care and work is, to get the remainder of corruption cast out;
cc-acp c-crq dt n1 vvz pc-acp vbi vvn p-acp po31 n1, cc n1 vvz dt n1, po31 j n1 cc n1 vbz, pc-acp vvi dt n1 pp-f n1 vvd av;
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and if any thing of it come back, or stay still within, that he cannot get cast out, he loaths it,
and if any thing of it come back, or stay still within, that he cannot get cast out, he Loathes it,
cc cs d n1 pp-f pn31 vvb av, cc vvb av p-acp, cst pns31 vmbx vvi vvn av, pns31 vvz pn31,
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and cannot bear with it, nor dwell satisfiedly in the house beside it:
and cannot bear with it, nor dwell satisfiedly in the house beside it:
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We will not say, but many filthy things may be in a pure Conscience, but it does not comport wel with them, nor digest them;
We will not say, but many filthy things may be in a pure Conscience, but it does not comport well with them, nor digest them;
pns12 vmb xx vvi, cc-acp d j n2 vmb vbi p-acp dt j n1, cc-acp pn31 vdz xx vvi av p-acp pno32, ccx vvi pno32;
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They are as lukewarmwater to a mans Stomach, that he cannot keep, but must needs vomit up again,
They Are as lukewarmwater to a men Stomach, that he cannot keep, but must needs vomit up again,
pns32 vbr p-acp n1 p-acp dt ng1 n1, cst pns31 vmbx vvi, cc-acp vmb av vvi a-acp av,
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and he is sick till he do so. 5. Its a good token of a pure Conscience,
and he is sick till he do so. 5. Its a good token of a pure Conscience,
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when the man cannot endure to be at a distance from Christ, but hath many errands to him; would fain be near him;
when the man cannot endure to be At a distance from christ, but hath many errands to him; would fain be near him;
c-crq dt n1 vmbx vvi pc-acp vbi p-acp dt n1 p-acp np1, cc-acp vhz d n2 p-acp pno31; vmd av-j vbi av-j pno31;
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yea, would fain abide constantly with him, as well as in him by Faith, when he would ly beside him as beside the Fountain, to be bleatched there (so to speak) because he k•ws that no sooner wil he go from him,
yea, would fain abide constantly with him, as well as in him by Faith, when he would lie beside him as beside the Fountain, to be bleatched there (so to speak) Because he k•ws that no sooner will he go from him,
uh, vmd av-j vvi av-j p-acp pno31, c-acp av c-acp p-acp pno31 p-acp n1, c-crq pns31 vmd vvi p-acp pno31 a-acp p-acp dt n1, pc-acp vbi j pc-acp (av pc-acp vvi) c-acp pns31 vvz cst dx av-c vmb pns31 vvi p-acp pno31,
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but his Conscience will be defiled;
but his Conscience will be defiled;
cc-acp po31 n1 vmb vbi vvn;
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and he loves so well to be clean, and loves Christ so well that makes him clean, that he likes well to be always near him:
and he loves so well to be clean, and loves christ so well that makes him clean, that he likes well to be always near him:
cc pns31 vvz av av pc-acp vbi j, cc vvz np1 av av cst vvz pno31 av-j, cst pns31 vvz av pc-acp vbi av av-j pno31:
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This is a good token of a person that hath a pure Conscience;
This is a good token of a person that hath a pure Conscience;
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Because as it betokens a great loathing of filthiness, so it betokens a great respect to Christ on this account,
Because as it betokens a great loathing of filthiness, so it betokens a great respect to christ on this account,
c-acp c-acp pn31 vvz dt j n-vvg pp-f n1, av pn31 vvz dt j n1 p-acp np1 p-acp d n1,
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as to the maker and keeper of the Conscience clean;
as to the maker and keeper of the Conscience clean;
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and on the contrary, its a very evil token when persons will pretend to a pure Conscience,
and on the contrary, its a very evil token when Persons will pretend to a pure Conscience,
cc p-acp dt n-jn, pn31|vbz dt j j-jn n1 c-crq n2 vmb vvi p-acp dt j n1,
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when yet they will not go to the Fountain for a very long time, if at all;
when yet they will not go to the Fountain for a very long time, if At all;
c-crq av pns32 vmb xx vvi p-acp dt n1 p-acp dt j j n1, cs p-acp d;
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and when they go (if we may speak so) they scarce give their Conscience a dip,
and when they go (if we may speak so) they scarce give their Conscience a dip,
cc c-crq pns32 vvb (cs pns12 vmb vvi av) pns32 av-j vvi po32 n1 dt vvb,
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or a little sprinkling or syning (as we use to speak) but they are away and gone again;
or a little sprinkling or syning (as we use to speak) but they Are away and gone again;
cc dt j vvg cc vvg (c-acp pns12 vvb pc-acp vvi) cc-acp pns32 vbr av cc vvn av;
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But a serious, tender and purged Soul, will no sooner perceive a •oul stain or spot,
But a serious, tender and purged Soul, will no sooner perceive a •oul stain or spot,
cc-acp dt j, j cc j-vvn n1, vmb av-dx av-c vvi dt j n1 cc n1,
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but it repairs quickly to the Fountain of Christs Blood to get it washed out;
but it repairs quickly to the Fountain of Christ Blood to get it washed out;
cc-acp pn31 vvz av-j p-acp dt n1 pp-f npg1 n1 pc-acp vvi pn31 vvn av;
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And O! but its precious to him, and he never thinks himself to be right and well,
And OH! but its precious to him, and he never thinks himself to be right and well,
cc uh p-acp po31 j p-acp pno31, cc pns31 av-x vvz px31 pc-acp vbi j-jn cc av,
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but when he is there and near to him; Its true he cannot alwayes be in Prayer, or in other Duties of Worship;
but when he is there and near to him; Its true he cannot always be in Prayer, or in other Duties of Worship;
cc-acp c-crq pns31 vbz a-acp cc av-j p-acp pno31; pn31|vbz j pns31 vmbx av vbi p-acp n1, cc p-acp j-jn n2 pp-f n1;
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yet he endeavours to be in the habitual exercise of Faith, corresponding with him for attaining and keeping a clean and undefiled Conscience.
yet he endeavours to be in the habitual exercise of Faith, corresponding with him for attaining and keeping a clean and undefiled Conscience.
av pns31 vvz pc-acp vbi p-acp dt j n1 pp-f n1, vvg p-acp pno31 p-acp vvg cc vvg dt j cc j n1.
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SERMON II. HEB. 9. v. 14. and 10 v. 22. How much more shall the blood of Christ, who through the eternal spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God? Chap. 10. v. 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,
SERMON II HEBREW. 9. v. 14. and 10 v. 22. How much more shall the blood of christ, who through the Eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God? Chap. 10. v. 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,
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and our bodies washed with pure water.
and our bodies washed with pure water.
cc po12 n2 vvn p-acp j n1.
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IF we knew what sort of Consciences we naturally have, and were suitably sensible of the evil state of them, it would be to us as good News from a far Countrey, to hear how they may be gotten purged and made good;
IF we knew what sort of Consciences we naturally have, and were suitably sensible of the evil state of them, it would be to us as good News from a Far Country, to hear how they may be got purged and made good;
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and how little soever men think of this now, and how ever easie they fancy it to be to get their Consciences solidly quieted and calmed, there is a day coming,
and how little soever men think of this now, and how ever easy they fancy it to be to get their Consciences solidly quieted and calmed, there is a day coming,
cc c-crq j av n2 vvb pp-f d av, cc c-crq av j pns32 vvb pn31 pc-acp vbi pc-acp vvi po32 n2 av-j vvn cc vvn, pc-acp vbz dt n1 vvg,
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when sleeping and secure Consciences will be awakned, and when it will be found more easie to endure the greatest toil,
when sleeping and secure Consciences will be awakened, and when it will be found more easy to endure the greatest toil,
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and the most exquisit torment on earth, then to wrestle with, and to be closely pursued,
and the most exquisite torment on earth, then to wrestle with, and to be closely pursued,
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and constantly haunted by the terrours of an evil and awakned Conscience, which will roar against men,
and constantly haunted by the terrors of an evil and awakened Conscience, which will roar against men,
cc av-j vvn p-acp dt n2 pp-f dt j-jn cc vvn n1, r-crq vmb vvi p-acp n2,
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as a lyon, and tear as it were the very caul of their heart;
as a Lion, and tear as it were the very caul of their heart;
c-acp dt n1, cc vvi c-acp pn31 vbdr dt j n1 pp-f po32 n1;
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Then, O! then they who would never be perswaded before, to believe what an evil and defiled Conscience is,
Then, OH! then they who would never be persuaded before, to believe what an evil and defiled Conscience is,
av, uh av pns32 r-crq vmd av-x vbi vvn a-acp, pc-acp vvi r-crq dt j-jn cc j-vvn n1 vbz,
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nor what the benefit and advantage of peace with God, and in the Conscience is, shall be made to their eternal prejudice to know the truth of both.
nor what the benefit and advantage of peace with God, and in the Conscience is, shall be made to their Eternal prejudice to know the truth of both.
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In both these places now read in your hearing, the Apostles scope is, to commend the transcendent worth,
In both these places now read in your hearing, the Apostles scope is, to commend the transcendent worth,
p-acp d d n2 av vvn p-acp po22 n-vvg, dt n2 n1 vbz, pc-acp vvi dt j n1,
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and matchless excellency of Jesus Christ, and the incomparable efficacy of his most precious blood, from this noble, notable,
and matchless excellency of jesus christ, and the incomparable efficacy of his most precious blood, from this noble, notable,
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and non-such effect of it, viz. That when nothing else can lay, or allay the storm,
and nonesuch Effect of it, viz. That when nothing Else can lay, or allay the storm,
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and tempest of an evil Conscience, nor purge it, from these defiling dead works, this blood can do it to purpose,
and tempest of an evil Conscience, nor purge it, from these defiling dead works, this blood can do it to purpose,
cc n1 pp-f dt j-jn n1, ccx vvi pn31, p-acp d vvg j n2, d n1 vmb vdi pn31 p-acp n1,
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and effectually, when applyed by Faith;
and effectually, when applied by Faith;
cc av-j, c-crq vvd p-acp n1;
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when no legal Sacrifice, nor washings, that sanctified only to the purifying of the flesh, could reach, perfyting the comer thereto, as pertaining to the conscience, (as its said, Chap. 9. v. 9.) Neither could deliver him from an evil Conscience,
when no Legal Sacrifice, nor washings, that sanctified only to the purifying of the Flesh, could reach, perfyting the comer thereto, as pertaining to the conscience, (as its said, Chap. 9. v. 9.) Neither could deliver him from an evil Conscience,
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and give him confidence, and boldness in drawing neer to God over the belly of many quarrels,
and give him confidence, and boldness in drawing near to God over the belly of many quarrels,
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and grounds of challenge, the blood of Christ can; as it is, Chap. 10. v. 22.
and grounds of challenge, the blood of christ can; as it is, Chap. 10. v. 22.
cc n2 pp-f n1, dt n1 pp-f np1 vmb; c-acp pn31 vbz, np1 crd n1 crd
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We left the other day at speaking somewhat to that natural pollution, that throughly affects the hearts and Consciences of all men,
We left the other day At speaking somewhat to that natural pollution, that thoroughly affects the hearts and Consciences of all men,
pns12 vvd dt j-jn n1 p-acp vvg av p-acp cst j n1, cst av-j vvz dt n2 cc n2 pp-f d n2,
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before they be by the blood of Christ purged;
before they be by the blood of christ purged;
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and the Apostles taking such pains to hold out this, shews plainly, that it is a matter of greatest concernment to Christians, to know the way how to get their Consciences purged from that deep defilement of sin wherewith they are polluted;
and the Apostles taking such pains to hold out this, shows plainly, that it is a matter of greatest concernment to Christians, to know the Way how to get their Consciences purged from that deep defilement of since wherewith they Are polluted;
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for is it not his manner to insist in any thing that is not of concernment to the people of God, who will readily from the sad and doleful experience of their own pollution, be induced to think that this truth is such,
for is it not his manner to insist in any thing that is not of concernment to the people of God, who will readily from the sad and doleful experience of their own pollution, be induced to think that this truth is such,
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and ought to be esteemed so by them.
and ought to be esteemed so by them.
cc pi pc-acp vbi vvn av p-acp pno32.
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2ly. Observe, That there is nothing that Christians should more aim at, and endeavour more to be in the practice of,2ly. Observe, That there is nothing that Christians should more aim At, and endeavour more to be in the practice of,
av-j. vvb, cst pc-acp vbz pix cst np1 vmd dc vvi p-acp, cc vvi av-dc pc-acp vbi p-acp dt n1 pp-f,
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then to be following that way whereby they may get their Consciences purged, and more particularly these who have had their Consciences again defiled,
then to be following that Way whereby they may get their Consciences purged, and more particularly these who have had their Consciences again defiled,
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after that they were once purged; no main infected with the Borch or plague hath more need of cleansing from it,
After that they were once purged; no main infected with the Borch or plague hath more need of cleansing from it,
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then the man whose Conscience is infected, and defiled with the dead works of sin, needs to have it purged from them by the blood of Christ.
then the man whose Conscience is infected, and defiled with the dead works of since, needs to have it purged from them by the blood of christ.
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We shall but very briefly (to make way for that which we would mainly be at) hint at two or three Observations from both these verses now read, put together;
We shall but very briefly (to make Way for that which we would mainly be At) hint At two or three Observations from both these Verses now read, put together;
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first then ▪ Observe, from Chap. 10. v. 22. That a Conscience not purged by the blood of Christ, is a very evil thing:First then ▪ Observe, from Chap. 10. v. 22. That a Conscience not purged by the blood of christ, is a very evil thing:
ord av ▪ vvi, p-acp np1 crd n1 crd cst dt n1 xx vvn p-acp dt n1 pp-f np1, vbz dt j j-jn n1:
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which we will find to be a very sad truth, if we consider the unpurged Conscience, either as its awakned or as its not awakned,
which we will find to be a very sad truth, if we Consider the unpurged Conscience, either as its awakened or as its not awakened,
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but asleep, which is ill both ways; Its ill, if it be awakned, and the terrours of God be fresh upon it;
but asleep, which is ill both ways; Its ill, if it be awakened, and the terrors of God be fresh upon it;
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who can express, or adequatly conceive the terribleness of such a case? The spirit of a man may sustain his infirmity,
who can express, or adequately conceive the terribleness of such a case? The Spirit of a man may sustain his infirmity,
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and wrestle through many crosses, but a wounded, a wrath-wounded spirit, or an ill Conscience, rouzed by the terrours of the Almighty God, who can bear? This hath made some, with Iudas the trai tour, rather to choise death ▪ a violent death inflicted by their own wretched hands on themselves, then life;
and wrestle through many Crosses, but a wounded, a wrath-wounded Spirit, or an ill Conscience, roused by the terrors of the Almighty God, who can bear? This hath made Some, with Iudas the trai tour, rather to choice death ▪ a violent death inflicted by their own wretched hands on themselves, then life;
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whereby they have desperatly run themselves under the wrath of God to the full, O ▪ poor silly miserable shift,
whereby they have desperately run themselves under the wrath of God to the full, Oh ▪ poor silly miserable shift,
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and evasion, to flee from some smaller fore-parties (as it were) of the wrath of God on earth, into the very strength,
and evasion, to flee from Some smaller fore-parties (as it were) of the wrath of God on earth, into the very strength,
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and main battel of it eternally in hell, this is infinitely worse then to leap out of the water into the fire;
and main battle of it eternally in hell, this is infinitely Worse then to leap out of the water into the fire;
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Nay some of the most eminent Saints, by the falling but of some hot scalding drops of Gods fatherly wrath and displeasure have been brought neer the length of wishing rather for strangling (though mercifully keeped from it,
Nay Some of the most eminent Saints, by the falling but of Some hight scalding drops of God's fatherly wrath and displeasure have been brought near the length of wishing rather for strangling (though mercifully keeped from it,
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and made to abhorre it) then life;
and made to abhor it) then life;
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As it was with non such holy Iob, who looked on death, a violent death as an easie matter, be what it was to be under the sense of wrath,
As it was with non such holy Job, who looked on death, a violent death as an easy matter, be what it was to be under the sense of wrath,
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and to be set up as the mark for Gods arrows to be shot at, the venome whereof, to his apprehension, drunk up his Spirits;
and to be Set up as the mark for God's arrows to be shot At, the venom whereof, to his apprehension, drunk up his Spirits;
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though all the while he was kept up in the faith of his interest in God,
though all the while he was kept up in the faith of his Interest in God,
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and of his love to him ▪ To his purpose, Human heavily complains, Psal. 88. I am afflicted, and ready to die from my youth up,
and of his love to him ▪ To his purpose, Human heavily complains, Psalm 88. I am afflicted, and ready to die from my youth up,
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while I suffer thy terrours, I am distracted; while I suffer thy terrors, I am distracted;
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If it be sometimes done thus in the green trees, even the greenest, what shall be done in the dry? Now the Conscience is in a special manner the receptacle of all the terrors of God;
If it be sometime done thus in the green trees, even the Greenest, what shall be done in the dry? Now the Conscience is in a special manner the receptacle of all the terrors of God;
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it must therefore certainly be a very ill thing to have an awakned ill Conscience:
it must Therefore Certainly be a very ill thing to have an awakened ill Conscience:
pn31 vmb av av-j vbi dt j j-jn n1 pc-acp vhi dt vvn j-jn n1:
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If an ill and unpurged Conscience be silent and a sleep, its in some respect worse,
If an ill and unpurged Conscience be silent and a sleep, its in Some respect Worse,
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for it hath this black and dreadful awakning abiding it;
for it hath this black and dreadful awakening abiding it;
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and the longer it sleep and keep silence, the the wakning will be the more terrible, and its cryes the lowder;
and the longer it sleep and keep silence, the the wakening will be the more terrible, and its cries the Louder;
cc dt jc pn31 vvi cc vvi n1, cs dt vvg vmb vbi dt av-dc j, cc po31 n2 dt av-jc;
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Its all the while of its silence and sleeping, treasuring up more wrath, whereby the poor wretch will be payed home with multiplyed increase of terrour,
Its all the while of its silence and sleeping, treasuring up more wrath, whereby the poor wretch will be paid home with multiplied increase of terror,
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and horrour, O! that ye knew how evil a thing, how very evil a thing it is to have a Conscience not purged from dead works, a Conscience not sprinkled with the blood of Jesus Christ:
and horror, OH! that you knew how evil a thing, how very evil a thing it is to have a Conscience not purged from dead works, a Conscience not sprinkled with the blood of jesus christ:
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as no stranger can intermiddle with the joy of a mans Spirit, who hath a good Conscience, a Conscience sprinkled and purged by the blood of Christ;
as no stranger can intermiddle with the joy of a men Spirit, who hath a good Conscience, a Conscience sprinkled and purged by the blood of christ;
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so no man can to the full represent to you the exceeding terribleness of the terrour of an evil Conscience,
so no man can to the full represent to you the exceeding terribleness of the terror of an evil Conscience,
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when awakned by the wrath of God pleading and pursuing a quarrel with the Soul, which quarrel he is infinitly powerful to avenge;
when awakened by the wrath of God pleading and pursuing a quarrel with the Soul, which quarrel he is infinitely powerful to avenge;
c-crq vvn p-acp dt n1 pp-f np1 vvg cc vvg dt n1 p-acp dt n1, r-crq n1 pns31 vbz av-j j pc-acp vvi;
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It would be very suitable to be often enquiring at our selves, what is become of the quarrel? and what solid ground of peace and confidence towards God is there? We will all most certainly,
It would be very suitable to be often inquiring At our selves, what is become of the quarrel? and what solid ground of peace and confidence towards God is there? We will all most Certainly,
pn31 vmd vbi av j pc-acp vbi av vvg p-acp po12 n2, r-crq vbz vvn pp-f dt n1? cc q-crq j n1 pp-f n1 cc n1 p-acp np1 vbz a-acp? pns12 vmb d av-ds av-j,
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and inavoidably be put on this great tryal, O! suffer not your selves to be so far deluded,
and inavoidably be put on this great trial, OH! suffer not your selves to be so Far deluded,
cc av-j vbi vvn p-acp d j n1, uh vvb xx po22 n2 pc-acp vbi av av-j vvn,
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as to think that a silent and stupid Conscience, is a good Conscience, and hath no danger with it, which is as great folly as to think that a feeless and benummed member of the body is thereby in •o danger,
as to think that a silent and stupid Conscience, is a good Conscience, and hath no danger with it, which is as great folly as to think that a feeless and benumbed member of the body is thereby in •o danger,
c-acp pc-acp vvi cst dt j cc j n1, vbz dt j n1, cc vhz dx n1 p-acp pn31, r-crq vbz a-acp j n1 c-acp pc-acp vvi cst dt j cc vvn n1 pp-f dt n1 vbz av p-acp av n1,
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nay the danger is so much the greater. 2ly. Observe, That though all men naturally be under thi• evil of an unpurged Conscience,
nay the danger is so much the greater. 2ly. Observe, That though all men naturally be under thi• evil of an unpurged Conscience,
uh-x dt n1 vbz av av-d dt jc. av-j. vvb, cst cs d n2 av-j vbi p-acp n1 j-jn pp-f dt j n1,
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yet in the covenant of Grace, God hath laid down a way how sinners may get their Consciences purged;
yet in the Covenant of Grace, God hath laid down a Way how Sinners may get their Consciences purged;
av p-acp dt n1 pp-f n1, np1 vhz vvn a-acp dt n1 q-crq n2 vmb vvi po32 n2 vvn;
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This is the Apostles scope in both these scriptures, even to lay a solid ground for the consolation of Believers,
This is the Apostles scope in both these Scriptures, even to lay a solid ground for the consolation of Believers,
d vbz dt np1 n1 p-acp d d n2, av pc-acp vvi dt j n1 p-acp dt n1 pp-f n2,
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and for a high commendation of Gods grace, viz. That by application made to the blood of Jesus, there is as a real purging of the Conscience from sin win at,
and for a high commendation of God's grace, viz. That by application made to the blood of jesus, there is as a real purging of the Conscience from since win At,
cc p-acp dt j n1 pp-f npg1 n1, n1 cst p-acp n1 vvn p-acp dt n1 pp-f np1, pc-acp vbz p-acp dt j n-vvg pp-f dt n1 p-acp n1 vvi p-acp,
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as there was access made to persons ceremonially unclean, by these sacrifices and washings under the Law, to external Church-priviledges, being ceremonialy cleansed thereby:
as there was access made to Persons ceremonially unclean, by these Sacrifices and washings under the Law, to external Church privileges, being ceremonialy cleansed thereby:
c-acp pc-acp vbds n1 vvn p-acp n2 av-j j, p-acp d n2 cc n2-vvg p-acp dt n1, p-acp j n2, vbg j vvn av:
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which is not so to be understood, as if the sin committed had never really and actually been,
which is not so to be understood, as if the since committed had never really and actually been,
r-crq vbz xx av pc-acp vbi vvn, c-acp cs dt n1 vvn vhd av-x av-j cc av-j vbi,
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so as the purged Believer should neither remember it, nor repent of it;
so as the purged Believer should neither Remember it, nor Repent of it;
av c-acp dt j-vvn n1 vmd av-dx vvi pn31, ccx vvb pp-f pn31;
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that is not at all the meaning of the Doctrine, but it is to be understood legally, that as to the removing of the guilt of sin,
that is not At all the meaning of the Doctrine, but it is to be understood legally, that as to the removing of the guilt of since,
cst vbz xx p-acp d dt n1 pp-f dt n1, cc-acp pn31 vbz pc-acp vbi vvn av-j, cst c-acp p-acp dt n-vvg pp-f dt n1 pp-f n1,
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and as to his having peace with God, and in his own Conscience, it is purged so,
and as to his having peace with God, and in his own Conscience, it is purged so,
cc c-acp p-acp po31 vhg n1 p-acp np1, cc p-acp po31 d n1, pn31 vbz vvn av,
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as sin cannot stand in the way of his expecting Gods favour, nor simply in the way of his delighting himself therein, more then if it had never been;
as since cannot stand in the Way of his expecting God's favour, nor simply in the Way of his delighting himself therein, more then if it had never been;
c-acp n1 vmbx vvi p-acp dt n1 pp-f po31 vvg n2 vvi, ccx av-j p-acp dt n1 pp-f po31 n-vvg px31 av, av-dc cs cs pn31 vhd av-x vbn;
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though the man be the debitor, yet there is a way laid down in the Gospel covenant to declare him free;
though the man be the debtor, yet there is a Way laid down in the Gospel Covenant to declare him free;
cs dt n1 vbb dt n1, av pc-acp vbz dt n1 vvd a-acp p-acp dt n1 n1 pc-acp vvi pno31 j;
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even as a man that has plaid the dyvour or bankerupt, though he cannot simply,
even as a man that has played the devour or bankrupt, though he cannot simply,
av c-acp dt n1 cst vhz vvn dt vvi cc j-jn, cs pns31 vmbx av-j,
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and in all respects be made as if he had never been so, yet by anothers paying of the debt, he is before the Judge acquited,
and in all respects be made as if he had never been so, yet by another's paying of the debt, he is before the Judge acquitted,
cc p-acp d n2 vbb vvn c-acp cs pns31 vhd av-x vbn av, av p-acp j-jn vvg pp-f dt n1, pns31 vbz p-acp dt n1 vvn,
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and is reckoned free of the debt, as if it had never been contracted, or owing,
and is reckoned free of the debt, as if it had never been contracted, or owing,
cc vbz vvn j pp-f dt n1, c-acp cs pn31 vhd av-x vbn vvn, cc vvg,
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and as to any effect that might in law follow on it, to his prejudice; just so is it here with the sinner, that flees to the blood of sprinkling,
and as to any Effect that might in law follow on it, to his prejudice; just so is it Here with the sinner, that flees to the blood of sprinkling,
cc c-acp p-acp d n1 cst vmd p-acp n1 vvi p-acp pn31, p-acp po31 n1; av av vbz pn31 av p-acp dt n1, cst vvz p-acp dt n1 pp-f vvg,
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and the word purging, sufficiently holds it out, especially when it is joyned with coming with boldness, and confidence to the throne of God;
and the word purging, sufficiently holds it out, especially when it is joined with coming with boldness, and confidence to the throne of God;
cc dt n1 vvg, av-j vvz pn31 av, av-j c-crq pn31 vbz vvn p-acp vvg p-acp n1, cc n1 p-acp dt n1 pp-f np1;
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for if it should be said to such a sinner, how canst thou, how darst thou come to God with such confidence, that hast an ill Conscience through so much sin? He answers, Let us draw near, or come, having our hearts sprinkled from an evil conscience;
for if it should be said to such a sinner, how Canst thou, how Darest thou come to God with such confidence, that hast an ill Conscience through so much since? He answers, Let us draw near, or come, having our hearts sprinkled from an evil conscience;
c-acp cs pn31 vmd vbi vvn p-acp d dt n1, q-crq vm2 pns21, q-crq vv2 pns21 vvi p-acp np1 p-acp d n1, cst vh2 dt j-jn n1 p-acp av d n1? pns31 vvz, vvb pno12 vvi av-j, cc vvb, vhg po12 n2 vvn p-acp dt j-jn n1;
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So that as to a confident approaching to God, and application of Christs righteousness ▪ persons who have made application of the blood of sprinkling, may come to God with as much holy and humble boldness,
So that as to a confident approaching to God, and application of Christ righteousness ▪ Persons who have made application of the blood of sprinkling, may come to God with as much holy and humble boldness,
av d c-acp p-acp dt j vvg p-acp np1, cc n1 pp-f npg1 n1 ▪ n2 r-crq vhb vvn n1 pp-f dt n1 pp-f vvg, vmb vvi p-acp np1 p-acp p-acp d j cc j n1,
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as if the Conscience had never been defiled and pollured;
as if the Conscience had never been defiled and pollured;
c-acp cs dt n1 vhd av-x vbn vvn cc vvn;
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and the experience of the Saints, who in this way have found peace and confidence, is a great evidence,
and the experience of the Saints, who in this Way have found peace and confidence, is a great evidence,
cc dt n1 pp-f dt n2, r-crq p-acp d n1 vhb vvn n1 cc n1, vbz dt j n1,
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and confirmation of the truth of it.
and confirmation of the truth of it.
cc n1 pp-f dt n1 pp-f pn31.
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3ly. (To come a little nearer) We may Observe in the negative, That there is no way for a man, that has once had his Conscience defiled,3ly. (To come a little nearer) We may Observe in the negative, That there is no Way for a man, that has once had his Conscience defiled,
av-j. (pc-acp vvi dt j av-jc) pns12 vmb vvb p-acp dt j-jn, cst pc-acp vbz dx n1 p-acp dt n1, cst vhz a-acp vhd po31 n1 vvn,
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and polluted with sin, to be cleansed and purged from it, but by the blood of Christ:
and polluted with since, to be cleansed and purged from it, but by the blood of christ:
cc vvn p-acp n1, pc-acp vbi vvn cc vvn p-acp pn31, cc-acp p-acp dt n1 pp-f np1:
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If we look through this 9th Chapter from the beginning, and the following 10th Chapter, We will find that the Apostles scope is to prove, that it is not the blood of Bulls,
If we look through this 9th Chapter from the beginning, and the following 10th Chapter, We will find that the Apostles scope is to prove, that it is not the blood of Bulls,
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or of Calves, nor any one, or all of these ceremonial Sacrifices, washings, or purgations that can do the business;
or of Calves, nor any one, or all of these ceremonial Sacrifices, washings, or purgations that can do the business;
cc pp-f n2, ccx d crd, cc d pp-f d j n2, n2-vvg, cc n2 cst vmb vdi dt n1;
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as he more particularly cleareth, v 9. of the 9. Chap. Where the Apostle insinuats, That though God appointed many means and mid•es of purgation,
as he more particularly cleareth, v 9. of the 9. Chap. Where the Apostle insinuats, That though God appointed many means and mid•es of purgation,
c-acp pns31 av-dc av-j vvz, crd crd pp-f dt crd np1 c-crq dt n1 vvz, cst cs np1 vvd d n2 cc n2 pp-f n1,
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yet if there had been no more but these, they could never have effected the perfyting of a man, as pertaining to the Conscience;
yet if there had been no more but these, they could never have effected the perfyting of a man, as pertaining to the Conscience;
av cs pc-acp vhd vbn dx dc p-acp d, pns32 vmd av-x vhi vvn dt n1 pp-f dt n1, c-acp vvg p-acp dt n1;
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Its only the blood of Jesus, that hath this effect:
Its only the blood of jesus, that hath this Effect:
pn31|vbz av-j dt n1 pp-f np1, cst vhz d n1:
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And this one reason will confirm it, viz. That there is no other thing, but the blood of Christ, that can satisfie Gods justice,
And this one reason will confirm it, viz. That there is no other thing, but the blood of christ, that can satisfy God's Justice,
cc d crd n1 vmb vvi pn31, n1 cst pc-acp vbz dx j-jn n1, cc-acp dt n1 pp-f np1, cst vmb vvi npg1 n1,
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and remove the qu•rrel, that is betwixt him and the guilty sinner; its he only, in whom God is well pleased; he is our peace;
and remove the qu•rrel, that is betwixt him and the guilty sinner; its he only, in whom God is well pleased; he is our peace;
cc vvi dt n1, cst vbz p-acp pno31 cc dt j n1; pn31|vbz pns31 j, p-acp ro-crq np1 vbz av vvn; pns31 vbz po12 n1;
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and there is no name under heaven given, whereby a sinner can be saved, but the name of Iesus; and there is no name under heaven given, whereby a sinner can be saved, but the name of Iesus;
cc pc-acp vbz dx n1 p-acp n1 vvn, c-crq dt n1 vmb vbi vvn, cc-acp dt n1 pp-f np1;
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And till God be satisfied, the Conscience cannot be quiet;
And till God be satisfied, the Conscience cannot be quiet;
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seeing then that nothing can satisfie Gods Justice bu• his blood, there can nothing purge and satisfie the Conscience but it;
seeing then that nothing can satisfy God's justice bu• his blood, there can nothing purge and satisfy the Conscience but it;
vvg av cst pix vmb vvi npg1 n1 n1 po31 n1, pc-acp vmb pix vvi cc vvi dt n1 p-acp pn31;
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Therefore David prayes, Psal. 51. Purge me with hysop, and I shall be clean ▪ Where he all•ds,
Therefore David prays, Psalm 51. Purge me with hyssop, and I shall be clean ▪ Where he all•ds,
av np1 vvz, np1 crd vvb pno11 p-acp n1, cc pns11 vmb vbi j ▪ c-crq pns31 vvz,
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and looks to the blood of Christ, that was •ypifyed by the sprinkling of Blood, with a bunsh of hysop under the law, as the Apostle doth here.
and looks to the blood of christ, that was •ypifyed by the sprinkling of Blood, with a bunsh of hyssop under the law, as the Apostle does Here.
cc vvz p-acp dt n1 pp-f np1, cst vbds vvn p-acp dt vvg pp-f n1, p-acp dt n1 pp-f n1 p-acp dt n1, c-acp dt n1 vdz av.
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As the Use of this Doctrine, We would have the •aith of this great truth well fixed and riveted, that every mans Conscience,
As the Use of this Doctrine, We would have the •aith of this great truth well fixed and riveted, that every men Conscience,
p-acp dt vvb pp-f d n1, pns12 vmd vhi dt n1 pp-f d j n1 av vvn cc vvn, cst d ng1 n1,
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whether awakned or not, is still de•iled and polluted till it be cleansed and purged by the blood of Jesus Christ;
whither awakened or not, is still de•iled and polluted till it be cleansed and purged by the blood of jesus christ;
cs vvn cc xx, vbz av vvn cc vvn c-acp pn31 vbb vvn cc vvn p-acp dt n1 pp-f np1 np1;
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as bodily, or outward exercises profit not as to this;
as bodily, or outward exercises profit not as to this;
c-acp j, cc j n2 vvb xx c-acp p-acp d;
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So the mouth of the Conscience will not be stopped, till it get of this blood;
So the Mouth of the Conscience will not be stopped, till it get of this blood;
av dt n1 pp-f dt n1 vmb xx vbi vvn, c-acp pn31 vvi pp-f d n1;
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So that if it should be said, Who will lay •ny thing to the charge of •ods elect? As it is, Rom. 8. The Conscience will answer, I have many things to lay to their charge;
So that if it should be said, Who will lay •ny thing to the charge of •ods elect? As it is, Rom. 8. The Conscience will answer, I have many things to lay to their charge;
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till that sweetest word that is •ubjoyned, be spoken to it, for stopping its mouth; its Christ who died, (shedding his blood) or rather is risen again;
till that Sweetest word that is •ubjoyned, be spoken to it, for stopping its Mouth; its christ who died, (shedding his blood) or rather is risen again;
c-acp cst js n1 cst vbz vvn, vbb vvn p-acp pn31, p-acp vvg po31 n1; po31 np1 r-crq vvd, (vvg po31 n1) cc av-c vbz vvn av;
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then, and never till then will it be quiet.
then, and never till then will it be quiet.
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In further prosecution of the Use of this Doctrine, We wold have you to know, that there are four wayes that men are ready to take,
In further prosecution of the Use of this Doctrine, We would have you to know, that there Are four ways that men Are ready to take,
p-acp jc n1 pp-f dt vvb pp-f d n1, pns12 vmd vhi pn22 pc-acp vvi, cst a-acp vbr crd n2 cst n2 vbr j pc-acp vvi,
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for cleansing and purging of the Conscience, some one, and some another of them;
for cleansing and purging of the Conscience, Some one, and Some Another of them;
p-acp vvg cc vvg pp-f dt n1, d pi, cc d n-jn pp-f pno32;
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which are all (if there be no more) ineffectual for reaching the real purgi•g ▪ and solid satisfaction of the Conscience, which ye would therefore be aware of;
which Are all (if there be no more) ineffectual for reaching the real purgi•g ▪ and solid satisfaction of the Conscience, which you would Therefore be aware of;
r-crq vbr d (cs pc-acp vbb dx av-dc) j p-acp vvg dt j n1 ▪ cc j n1 pp-f dt n1, r-crq pn22 vmd av vbi j pp-f;
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As 1. Some endeavour to divert their Conscience, and to seek a Suspension of its pur•ing the quarrel against them, pretending some other uptaking business;
As 1. some endeavour to divert their Conscience, and to seek a Suspension of its pur•ing the quarrel against them, pretending Some other uptaking business;
c-acp crd d n1 pc-acp vvi po32 n1, cc pc-acp vvi dt n1 pp-f po31 n1 dt n1 p-acp pno32, vvg d n-jn vvg n1;
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as Felix did, Acts 24. Who finding himself beginning to tremble at the Apostles searching and powerful discourse,
as Felix did, Acts 24. Who finding himself beginning to tremble At the Apostles searching and powerful discourse,
c-acp np1 vdd, n2 crd r-crq vvg px31 vvg pc-acp vvi p-acp dt n2 vvg cc j n1,
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and unable to stand before his own awakning Conscience, he seeks as it were a Suspension from it for a time, saying to the Apostle (and to 〈 ◊ 〉 Conscience on the matter) Go thy way for this time,
and unable to stand before his own awakening Conscience, he seeks as it were a Suspension from it for a time, saying to the Apostle (and to 〈 ◊ 〉 Conscience on the matter) Go thy Way for this time,
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and I will call for thee when I have a convenient season ▪ Hence, when some persons are in heaviness,and I will call for thee when I have a convenient season ▪ Hence, when Some Persons Are in heaviness,
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or in some •it of exercise of Conscience, they will 〈 ◊ 〉 to some 〈 ◊ 〉 and •cund friend,
or in Some •it of exercise of Conscience, they will 〈 ◊ 〉 to Some 〈 ◊ 〉 and •cund friend,
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or to some game 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 •way, o• possibly to a four hours to drink it down,
or to Some game 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 •way, o• possibly to a four hours to drink it down,
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and the devil is as busie to 〈 ◊ 〉 on the divertion• if there be such a friend to make a visit, he helps them to 〈 ◊ 〉 it over,
and the Devil is as busy to 〈 ◊ 〉 on the divertion• if there be such a friend to make a visit, he helps them to 〈 ◊ 〉 it over,
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and to b•nish that melanchol•ous 〈 ◊ 〉, and so to bring the person to bear down this trouble of his Conscience,
and to b•nish that melanchol•ous 〈 ◊ 〉, and so to bring the person to bear down this trouble of his Conscience,
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as a silly despicable fancy, and as if it were for their good to do so:
as a silly despicable fancy, and as if it were for their good to do so:
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I beseech you beware of binding up your Conscience thus, else it may grow worse on your hand, its even as 〈 ◊ 〉 a man that hath a sore and aiking hand, should cut it off,
I beseech you beware of binding up your Conscience thus, Else it may grow Worse on your hand, its even as 〈 ◊ 〉 a man that hath a soar and aiking hand, should Cut it off,
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or as if a part of his flesh were pained, and he should clap a hot burning iron on it;
or as if a part of his Flesh were pained, and he should clap a hight burning iron on it;
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and yet this is a way that is very frequently taken by men, who cannot indure to converse with their disquieted Conscience,
and yet this is a Way that is very frequently taken by men, who cannot endure to converse with their disquieted Conscience,
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and therefore they labour to quash, and quench any begun exercise in it, whether under sickness or any other cross dispensation,
and Therefore they labour to quash, and quench any begun exercise in it, whither under sickness or any other cross Dispensation,
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or at a Preaching or Communion:
or At a Preaching or Communion:
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It may be that many of you have had some such thing, and it hath been driven,
It may be that many of you have had Some such thing, and it hath been driven,
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or it hath worn away, and ye cannot tell how.
or it hath worn away, and you cannot tell how.
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2ly. Another way is also too ryff and ordinary, and that is by seeking to stop the mouth of Conscience, by some other thing,2ly. another Way is also too ryff and ordinary, and that is by seeking to stop the Mouth of Conscience, by Some other thing,
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then by the blood of Christ;
then by the blood of christ;
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hence some under terrible convictions will promise and vow, i• they drank excessively before, that they will do so no more;
hence Some under terrible convictions will promise and Voelli, i• they drank excessively before, that they will do so no more;
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That they will not go to such a Tavern ▪ nor to such a company for this and that long time;
That they will not go to such a Tavern ▪ nor to such a company for this and that long time;
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some will, it may be, after the committing of such or such a gros• sin, vow no• to ea• flesh on such a day of the week, throughout their whole life;
Some will, it may be, After the committing of such or such a gros• since, Voelli no• to ea• Flesh on such a day of the Week, throughout their Whole life;
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they will, it may be, vow to be more religious ▪ but so soon as the conviction,
they will, it may be, Voelli to be more religious ▪ but so soon as the conviction,
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or trouble is over, they remain still the same, and their Conscience lets them alone, they take their own sinful latituds,
or trouble is over, they remain still the same, and their Conscience lets them alone, they take their own sinful latitudes,
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and are found to have been all along, and still the same old carnal men;
and Are found to have been all along, and still the same old carnal men;
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because they aimed nor singly at peace with God through Christs blood, but for the •ime to stop the mouth of their Conscience.
Because they aimed nor singly At peace with God through Christ blood, but for the •ime to stop the Mouth of their Conscience.
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3ly. Some se•k to compense the Conscience, or to compense sin to the Conscience, and not to purge it;3ly. some se•k to compense the Conscience, or to compense since to the Conscience, and not to purge it;
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they will, it may be, take some pennance on themselves;
they will, it may be, take Some penance on themselves;
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and this is it that leads not only Papists to their pennances, whippings, pilgrimages, &c. but many ignorant Protestants to make peace with their Conscience, by a covenant of works;
and this is it that leads not only Papists to their penances, whippings, Pilgrimages, etc. but many ignorant Protestants to make peace with their Conscience, by a Covenant of works;
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They will pray, and seek after tears in prayer, they will invite, in a manner themselves to mourn, they will give some thing by ordinary to the poor,
They will pray, and seek After tears in prayer, they will invite, in a manner themselves to mourn, they will give Some thing by ordinary to the poor,
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and set themselves to amend some things for the time to come;
and Set themselves to amend Some things for the time to come;
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and yet the defilement and pollution of Conscience •yes on still unremoved, because they never be-took them•elves to the right fountain to wash at, to the blood of Christ to be purged;
and yet the defilement and pollution of Conscience •yes on still unremoved, Because they never betook them•elves to the right fountain to wash At, to the blood of christ to be purged;
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Hence, the Iews ordinar•ly betook themselves to their sacrifices, and legal wa•hings and purifyings;
Hence, the Iews ordinar•ly betook themselves to their Sacrifices, and Legal wa•hings and purifyings;
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when they sinned, if they brought a bullock, calf, lamb or a goat, they thought they had done enough;
when they sinned, if they brought a bullock, calf, lamb or a goat, they Thought they had done enough;
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and therein had a sort of peace, s•ch as i• was;
and therein had a sort of peace, s•ch as i• was;
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but sayes the Apostle, it was not that which made them 〈 ◊ 〉, as pertaining to the Con•cience, none of these,
but Says the Apostle, it was not that which made them 〈 ◊ 〉, as pertaining to the Con•cience, none of these,
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nor all of these could purge, or truely pac•sy it; because they could not take away the quarrel betw•xt God and them;
nor all of these could purge, or truly pac•sy it; Because they could not take away the quarrel betw•xt God and them;
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and thus many professors of the Gospel betake teemselves to external ordinances, or outward performances of duties ▪ and rest on these;
and thus many professors of the Gospel betake teemselves to external ordinances, or outward performances of duties ▪ and rest on these;
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I do not condemn, nor diswade from these duties, which are good in themselves, because commanded by God, but your resting on them;
I do not condemn, nor dissuade from these duties, which Are good in themselves, Because commanded by God, but your resting on them;
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and would have you to put a difference betwixt founding your peace on them, and the founding of it on the blood of Christ applyed to the Conscience by faith;
and would have you to put a difference betwixt founding your peace on them, and the founding of it on the blood of christ applied to the Conscience by faith;
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O! seek not thus to bribe the conscience, for as it will not be boasted, so neither will it be bribed.
OH! seek not thus to bribe the conscience, for as it will not be boasted, so neither will it be bribed.
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4ly. There is another way (that being rightly made use of, hath its own commendableness in it) which is,4ly. There is Another Way (that being rightly made use of, hath its own commendableness in it) which is,
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when persons are under some trouble, or disquie• of Conscience, they betake themselves to Confer•nce, it may be with some exercised Christians, holding ou• their case to them for some ease and quietnesse;
when Persons Are under Some trouble, or disquie• of Conscience, they betake themselves to Confer•nce, it may be with Some exercised Christians, holding ou• their case to them for Some ease and quietness;
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which (as I said) is good and commendable in it self, and may through Gods blessing do good,
which (as I said) is good and commendable in it self, and may through God's blessing do good,
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if the end be to be helped thereby, to go to the fountain of Christs blood and wash there,
if the end be to be helped thereby, to go to the fountain of Christ blood and wash there,
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but its our fault, when in the use of this mean of conference, we seek to have our Consciences quieted by arguments,
but its our fault, when in the use of this mean of conference, we seek to have our Consciences quieted by Arguments,
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while in the mean time, the blood of Christ is not by faith had recourse to,
while in the mean time, the blood of christ is not by faith had recourse to,
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for cleansi•g and calming of it;
for cleansi•g and calming of it;
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I suppose the ablest of men, whether privat Christians, or Ministers of the Gospel, were speaking to us never so convincingly and comfortably,
I suppose the Ablest of men, whither private Christians, or Ministers of the Gospel, were speaking to us never so convincingly and comfortably,
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and were holding out evidences ▪ to us, sound in themselves of a good stare,
and were holding out evidences ▪ to us, found in themselves of a good stare,
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if (as I just now said) there be not believ•ng application made to the blood of Christ,
if (as I just now said) there be not believ•ng application made to the blood of christ,
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for taking away the ground of the quarrel betwixt God and us, there is no reasoning,
for taking away the ground of the quarrel betwixt God and us, there is no reasoning,
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nor evidence whatsoever, that will or can give a well grounded peace to the Conscience;
nor evidence whatsoever, that will or can give a well grounded peace to the Conscience;
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considering that the best and most disce•ning men may be mistaken, in their application of these evidences to us:
considering that the best and most disce•ning men may be mistaken, in their application of these evidences to us:
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neither is it the end of Conference, to be a ground of peace, when in the mean time, there is no solid course taken how to get our debt paye•,
neither is it the end of Conference, to be a ground of peace, when in the mean time, there is no solid course taken how to get our debt paye•,
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and the justice of God satified:
and the Justice of God satified:
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our main, yea, our first work would be, to be take our selves to the Cautioner,
our main, yea, our First work would be, to be take our selves to the Cautioner,
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and to the blood of sprinkling, under the conviction and sense of sin and guilt;
and to the blood of sprinkling, under the conviction and sense of since and guilt;
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and then we may profitably reason our selves, and admit of the reasoning of others for help to quiet our Conscience;
and then we may profitably reason our selves, and admit of the reasoning of Others for help to quiet our Conscience;
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and unless there be actual fleeing to Christ, and to his blood preceeding and going before words of comfort or direction spoken,
and unless there be actual fleeing to christ, and to his blood preceding and going before words of Comfort or direction spoken,
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whether in private or in publick;
whither in private or in public;
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This word of God declares them to be null and vo•d, as to any advantage to us.
This word of God declares them to be null and vo•d, as to any advantage to us.
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4ly. Observe, That when nothing can pacify an ev•l and defiled Conscience, nor purge it from dead works, the application of the blood of Christ by faith, can and will purge that Conscience,4ly. Observe, That when nothing can pacify an ev•l and defiled Conscience, nor purge it from dead works, the application of the blood of christ by faith, can and will purge that Conscience,
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and give peace and quietness to it, with holy and humble confidence, and boldness in coming,
and give peace and quietness to it, with holy and humble confidence, and boldness in coming,
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and drawing near to God, as if in some respect it had never been defiled by these dead works of sin.
and drawing near to God, as if in Some respect it had never been defiled by these dead works of since.
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Its the Apostles great scope and design here, to press these two, which are the two branches of the Doctrine. 1. The sufficiency of Christs blood,
Its the Apostles great scope and Design Here, to press these two, which Are the two branches of the Doctrine. 1. The sufficiency of Christ blood,
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as the price that •atisfies divine Justice, and quiets the Consc•ence;
as the price that •atisfies divine justice, and quiets the Consc•ence;
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for when the Conscience gets this blood applyed to it by faith, it has no ground to crave any further satisfaction, to the justice of God, whose deputy it is, as if something were owing;
for when the Conscience gets this blood applied to it by faith, it has no ground to crave any further satisfaction, to the Justice of God, whose deputy it is, as if something were owing;
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that blood, as a full and condig• price satisfies for all the debt;
that blood, as a full and condig• price Satisfies for all the debt;
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How much more (sayeth the Apostle here) shall the blood of Christ purge your conscience from dead works? The 2d, Branch is that which followeth upon •his ▪ as a native use of it, That a Belle•er who hath fled to Jesus Christ after the committing of sin,How much more (Saith the Apostle Here) shall the blood of christ purge your conscience from dead works? The 2d, Branch is that which follows upon •his ▪ as a native use of it, That a Belle•er who hath fled to jesus christ After the committing of since,
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and hath actually applyed his blood to the Conscience, may have quietness in it, and go with boldness and confidence to God,
and hath actually applied his blood to the Conscience, may have quietness in it, and go with boldness and confidence to God,
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and may on this ground maintain his peace, in some respect, as if he had never sinned:
and may on this ground maintain his peace, in Some respect, as if he had never sinned:
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So •uos the Apostles scope, if we look to the 19. v. of Chap. 10. and forward ▪ Having therefore brethren (sayeth he) boldness to enter into the holiest by a new and living way, •y the blood of Iesus, let us draw near with a true heart, in full assurance of saith, having our hearts sprink•ed from an evil conscience;
So •uos the Apostles scope, if we look to the 19. v. of Chap. 10. and forward ▪ Having Therefore brothers (Saith he) boldness to enter into the Holiest by a new and living Way, •y the blood of Iesus, let us draw near with a true heart, in full assurance of Says, having our hearts sprink•ed from an evil conscience;
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though it hath been polluted before:
though it hath been polluted before:
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This is one of the rarest pearls, and richest Jewels of the Gospel, one of the excellentest priviledges of a Bel•ever ▪ and one of the noblest,
This is one of the Rarest Pearls, and Richest Jewels of the Gospel, one of the excellentest privileges of a Bel•ever ▪ and one of the Noblest,
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and notablest expr•ssions and evidences of the grace of God, and withall the great proo• of the reality and efficacy of the satisfaction of our blessed Lord Jesus, viz. That when the Consc•ence of the poor Believer is confounded,
and notablest expr•ssions and evidences of the grace of God, and withal the great proo• of the reality and efficacy of the satisfaction of our blessed Lord jesus, viz. That when the Consc•ence of the poor Believer is confounded,
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and in a manner put on the wrack with many challenges for sin, he may m•ke application of Christs blood,
and in a manner put on the wrack with many challenges for since, he may m•ke application of Christ blood,
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and on that ground have sweet peace and tranquillity of Soul. For further clearing of this, We shall 1. lay down some grou•ds for its confirmation.
and on that ground have sweet peace and tranquillity of Soul. For further clearing of this, We shall 1. lay down Some grou•ds for its confirmation.
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And then, 2ly. make some •se of it;
And then, 2ly. make Some •se of it;
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As for the first of them, to wit, some grounds to confirm it ▪ Take these few shortly, 1. If by the application of Christs blood, there be solid peace made up betwixt God and the sinner, it will necessarly follow, that the application of the blood of Christ will •urge the Conscience,
As for the First of them, to wit, Some grounds to confirm it ▪ Take these few shortly, 1. If by the application of Christ blood, there be solid peace made up betwixt God and the sinner, it will necessarily follow, that the application of the blood of christ will •urge the Conscience,
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and ought to be ground of peace and quietness to it, For (sayeth Iohn, Epistle 1. Chap. 3. v. 20.) God is greater then the heart, or Conscience;
and ought to be ground of peace and quietness to it, For (Saith John, Epistle 1. Chap. 3. v. 20.) God is greater then the heart, or Conscience;
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and sayeth Paul, 1 Cor. 4. 4. Though we know nothing by our selves, yet are we not hereby justified,
and Saith Paul, 1 Cor. 4. 4. Though we know nothing by our selves, yet Are we not hereby justified,
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but •e that judgeth us is the Lord; This is sound reasoning, God hath nothing to say,but •e that Judgeth us is the Lord; This is found reasoning, God hath nothing to say,
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therefore the Conscience ought to be satisfied:
Therefore the Conscience ought to be satisfied:
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But it is clear, that by the application of Christs blood, solid peace is made up betwixt God and a sinner,
But it is clear, that by the application of Christ blood, solid peace is made up betwixt God and a sinner,
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As Rom. 5. 1. Being justified by saith, we have peace with God, through our Lord Iesus Christ;
As Rom. 5. 1. Being justified by Says, we have peace with God, through our Lord Iesus christ;
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There is no standing controversie, nor quarrel •onger then by faith, the blood of Christ is •led unto and applyed;
There is no standing controversy, nor quarrel •onger then by faith, the blood of christ is •led unto and applied;
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Iohn 5. 24. He that heareth my word, and believeth on •im that sent me, hath everlasting life, John 5. 24. He that hears my word, and Believeth on •im that sent me, hath everlasting life,
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and shall not come into condemnation; He shall come to judgement to be absolved, but not to be condemned;and shall not come into condemnation; He shall come to judgement to be absolved, but not to be condemned;
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for (as it is Iohn 3. 18.) He that believeth on him shall not be condemned;
for (as it is John 3. 18.) He that Believeth on him shall not be condemned;
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And Rom. 8. 1. There is therefore now no condemnation to them who are in Christ;
And Rom. 8. 1. There is Therefore now no condemnation to them who Are in christ;
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And 1 Iohn 5. 12. He that hath the Son hath life, &c. This being the over ▪ word of the Gospel, it will follow, that the Conscience of a poor sinner, that is fled to Christ for refuge, hath good ground of peace,
And 1 John 5. 12. He that hath the Son hath life, etc. This being the over ▪ word of the Gospel, it will follow, that the Conscience of a poor sinner, that is fled to christ for refuge, hath good ground of peace,
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and that there is no ground to the Conscience •ormentingly, or anxiously to challenge:
and that there is no ground to the Conscience •ormentingly, or anxiously to challenge:
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And this is indeed no small matter, and yet no presumption after a sinner hath fled to Christ, to quiet himself,
And this is indeed no small matter, and yet no presumption After a sinner hath fled to christ, to quiet himself,
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and to be at peace on this ground.
and to be At peace on this ground.
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A 2d ground of confirmation is, the experience of all the Sain•s recorded in the Scripture,
A 2d ground of confirmation is, the experience of all the Sain•s recorded in the Scripture,
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after their fa•lings and fallings into sin; what hath quieted them, may also qu•et us;
After their fa•lings and fallings into since; what hath quieted them, may also qu•et us;
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for there is but one way of making peace with God, and the taking of that way workes,
for there is but one Way of making peace with God, and the taking of that Way works,
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as to the main, alike to all:
as to the main, alike to all:
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Now its this way, that hath quieted them, its the same faith in all, and alike precious 〈 ◊ 〉 in all, as to the kind;
Now its this Way, that hath quieted them, its the same faith in all, and alike precious 〈 ◊ 〉 in all, as to the kind;
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because it hath the like precious substantial effects in all; It is this therefore that must give qu•etness and boldness to us:
Because it hath the like precious substantial effects in all; It is this Therefore that must give qu•etness and boldness to us:
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That which quieted them was a look, an often renewed look, as guilt was of new contracted, through all these types and shadows, to Christ;
That which quieted them was a look, an often renewed look, as guilt was of new contracted, through all these types and shadows, to christ;
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all of them had their original and actual pollutions, whereby their Conscience was some w•y defiled and disquieted;
all of them had their original and actual pollutions, whereby their Conscience was Some w•y defiled and disquieted;
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yet through application of Christs blood they wan to peace;
yet through application of Christ blood they won to peace;
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Purge me, sayes David, Psal. 51. with •ysop, and I shall be clean, &c. Even when the Conscience was writeing his lybel,Purge me, Says David, Psalm 51. with •ysop, and I shall be clean, etc. Even when the Conscience was writing his libel,
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and he was under challenges for his guilt, he had the faith of his interest,
and he was under challenges for his guilt, he had the faith of his Interest,
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and attained peace, through application of the blood of Christ, that was to come, signified by purging with hysop: For that ground stands sure, which is laid down, Act ▪ 13. 38, 39. Be it known unto you therefore men and brethren, that through this man, is preached unto you the forgiveness of sins;
and attained peace, through application of the blood of christ, that was to come, signified by purging with hyssop: For that ground Stands sure, which is laid down, Act ▪ 13. 38, 39. Be it known unto you Therefore men and brothers, that through this man, is preached unto you the forgiveness of Sins;
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and by him all that believe are 〈 ◊ 〉 from all things, from which ye could not be justified by the law o• Moses: and by him all that believe Are 〈 ◊ 〉 from all things, from which you could not be justified by the law o• Moses:
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There is indeed (as if he had said) a large and long 〈 ◊ 〉,
There is indeed (as if he had said) a large and long 〈 ◊ 〉,
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and Inditement, that Sin, and t•e Law, and the Conscience have against you, but be it known unto you, that through Iesus Christ, remission of sins is preached to you,
and Indictment, that since, and t•e Law, and the Conscience have against you, but be it known unto you, that through Iesus christ, remission of Sins is preached to you,
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and that through saith in him ye are justified, and fred from the challenges of the Law,and that through Says in him you Are justified, and fred from the challenges of the Law,
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and from the terrours of justice, and of the Conscience, even •rom all things, from which ye could not be justified by the law of Moses:
and from the terrors of Justice, and of the Conscience, even •rom all things, from which you could not be justified by the law of Moses:
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outward means, and mis•aken law, Christ being miskend and past by, cannot give freedom; but by Christ Jesus ye may have freedom.
outward means, and mis•aken law, christ being miskend and passed by, cannot give freedom; but by christ jesus you may have freedom.
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A ▪ 3d. Ground of con•irmation, is taken from the consideration of the excellency of Christ Jesus,
A ▪ 3d. Ground of con•irmation, is taken from the consideration of the excellency of christ jesus,
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and the efficacy of his blood;
and the efficacy of his blood;
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from the consideration of the excellency of the Person, who steps in, and 〈 ◊ 〉 his blood for a ransom, which being applyed, the Conscience ought to be quiet,
from the consideration of the excellency of the Person, who steps in, and 〈 ◊ 〉 his blood for a ransom, which being applied, the Conscience ought to be quiet,
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and should not (to speak so) have a face to lay any thing to the Believers charge:
and should not (to speak so) have a face to lay any thing to the Believers charge:
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And this is prest in these two Scriptures on these grounds;
And this is pressed in these two Scriptures on these grounds;
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How much more shall the blood of Iesus Christ, who through the eternal spirit offered himself without spot to God, purge the conscience? In which words, we have three things to hold out the excellency of this sacrifice. 1. The excellency of the sacrifice it self;How much more shall the blood of Iesus christ, who through the Eternal Spirit offered himself without spot to God, purge the conscience? In which words, we have three things to hold out the excellency of this sacrifice. 1. The excellency of the sacrifice it self;
c-crq av-d av-dc vmb dt n1 pp-f np1 np1, r-crq p-acp dt j n1 vvd px31 p-acp n1 p-acp np1, vvb dt n1? p-acp r-crq n2, pns12 vhb crd n2 pc-acp vvi av dt n1 pp-f d n1. crd dt n1 pp-f dt n1 pn31 n1;
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its a Sacrifice without spot; all these Sacrifices under the Law were but types of this Sacrifice,
its a Sacrifice without spot; all these Sacrifices under the Law were but types of this Sacrifice,
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and there was alwayes something to be said of them, which argued their imperfection; but no such thing can be said of his, He was never polluted;
and there was always something to be said of them, which argued their imperfection; but no such thing can be said of his, He was never polluted;
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by his wonderful conception, by the Holy Ghost, he was kept free from the least tincture,
by his wondered conception, by the Holy Ghost, he was kept free from the least tincture,
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or touch of that pollution that all Adams Sons and Daughters (the Mother of the Lord not excepted) descending from him by ordinary generation are defiled with,
or touch of that pollution that all Adams Sons and Daughters (the Mother of the Lord not excepted) descending from him by ordinary generation Are defiled with,
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and so was a sacrifice, against which severe justice, had nothing to object, being most exactly conform to the Law of God, to the Covenant of Redemption transacted betwixt Jehovah and the Mediator, on which this is mainly founded;
and so was a sacrifice, against which severe Justice, had nothing to Object, being most exactly conform to the Law of God, to the Covenant of Redemption transacted betwixt Jehovah and the Mediator, on which this is mainly founded;
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but he was compleatly satisfied therewith, as we may see, Psal. 40. 6, 7• Where he is brought in saying, Sacrifice and offering, thou didst not desire;
but he was completely satisfied therewith, as we may see, Psalm 40. 6, 7• Where he is brought in saying, Sacrifice and offering, thou didst not desire;
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all these things were rejected, as having no equivalent value, or worth in them, for a•oneing and satisfying provocked divine justice,
all these things were rejected, as having no equivalent valve, or worth in them, for a•oneing and satisfying provoked divine Justice,
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as is clear from the beginning of the following 10. Chap. and down-ward;
as is clear from the beginning of the following 10. Chap. and downward;
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Where the Apostle cites, improves and applyes the words of the 40. Psalm; Then I said,
Where the Apostle cites, improves and Applies the words of the 40. Psalm; Then I said,
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lo, I come in the volumn of thy book it is written of me, I delight to do thy will, O! my God; lo, I come in the Volume of thy book it is written of me, I delight to do thy will, OH! my God;
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And sayeth he, v. 10. By which will we are sanctified through the offering of the body of Iesus;
And Saith he, v. 10. By which will we Are sanctified through the offering of the body of Iesus;
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The good will of God willing such a thing, and accepting thereof, makes that we are thus purged, and made clean.
The good will of God willing such a thing, and accepting thereof, makes that we Are thus purged, and made clean.
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But 2ly. Beside the excellency of the Sacrifice, we have the excellency of the Preist that offered it;
But 2ly. Beside the excellency of the Sacrifice, we have the excellency of the Priest that offered it;
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O! what pertinent and powerful reasoning doth the Apostle use, Heb. 7. To prove the excellency and pre-〈 ◊ 〉 of Jesus Christ our great high Priest, above and beyond all the Levitical Preists;
OH! what pertinent and powerful reasoning does the Apostle use, Hebrew 7. To prove the excellency and pre-〈 ◊ 〉 of jesus christ our great high Priest, above and beyond all the Levitical Priests;
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These Priests were temporal, he is eternal;
These Priests were temporal, he is Eternal;
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They were but servants, he is the Son ▪ They were consecrated without an oath, he with an oath, according to the order of Melchisedeck; They offered many Sacrifices and often, He offered but one Sacrifice ▪ and bu• once, as it is, v. 27. of that 7th Chapter, and chap. 9. v. 28. and chap. 10. v. 12. and 14. Whereby he hath for ever per•yted them that are sanctified;
They were but Servants, he is the Son ▪ They were consecrated without an oath, he with an oath, according to the order of Melchisedeck; They offered many Sacrifices and often, He offered but one Sacrifice ▪ and bu• once, as it is, v. 27. of that 7th Chapter, and chap. 9. v. 28. and chap. 10. v. 12. and 14. Whereby he hath for ever per•yted them that Are sanctified;
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And (sayeth he) such a high-Priest became us, who is holy, harmless, undefiled separa• from sinners,
And (Saith he) such a high-Priest became us, who is holy, harmless, undefiled separa• from Sinners,
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and made higher then the heavens. 3ly. There is the excellency of the Altar on which the Sacrifice was offered up;and made higher then the heavens. 3ly. There is the excellency of the Altar on which the Sacrifice was offered up;
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and the Altar is, (as the Lord sayes) that which sanctifies the sacrifice;
and the Altar is, (as the Lord Says) that which Sanctifies the sacrifice;
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This was the God-head of our bles•ed Lord Jesus, He through the eternal spirit offered up •imself:
This was the Godhead of our bles•ed Lord jesus, He through the Eternal Spirit offered up •imself:
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Though, as man he had a beginning, yet as God he had no beginning;
Though, as man he had a beginning, yet as God he had no beginning;
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and through the God-head, he offered up his humane nature, which had its worth and efficacy from the divine nature, to which it was united in his blessed person;
and through the Godhead, he offered up his humane nature, which had its worth and efficacy from the divine nature, to which it was united in his blessed person;
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in these three, the worth, value, and transcendent excellency of this Sacrifice is held out;
in these three, the worth, valve, and transcendent excellency of this Sacrifice is held out;
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The Sacrifice it self, is Christ as man offered up both in his body and Soul;
The Sacrifice it self, is christ as man offered up both in his body and Soul;
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The Altar on which it is offered, which makes the S•crifice savour so very sweetly to God, to be of such value and worth,
The Altar on which it is offered, which makes the S•crifice savour so very sweetly to God, to be of such valve and worth,
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and to be so highly acceptable, is the eternal spirit, the God head of the second person of the glorious, dreadful and adorable Trinity;
and to be so highly acceptable, is the Eternal Spirit, the God head of the second person of the glorious, dreadful and adorable Trinity;
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Therefore, Acts 20. 28. God is said to purchase or redeem the Church with his own blood;
Therefore, Acts 20. 28. God is said to purchase or Redeem the Church with his own blood;
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not with silver or gold, or any corruptible thing, as Peter sayes; and the Priest is, Christ God and man in one person;not with silver or gold, or any corruptible thing, as Peter Says; and the Priest is, christ God and man in one person;
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He is the Sacrifice, in respect of his humane nature;
He is the Sacrifice, in respect of his humane nature;
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The Altar, •n respect of his divine nature, giving value and virtue to the humane nature;
The Altar, •n respect of his divine nature, giving valve and virtue to the humane nature;
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For though his humane nature was in it self unspotted, yet being as such a finit creature, the divine nature to which it was united in his person, did add thereto such a value,
For though his humane nature was in it self unspotted, yet being as such a finit creature, the divine nature to which it was united in his person, did add thereto such a valve,
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as made it in this respect to be of infinit worth and value;
as made it in this respect to be of infinite worth and valve;
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and he was the Priest, in respect of both natures, as God man and Mediator for sinners:
and he was the Priest, in respect of both nature's, as God man and Mediator for Sinners:
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Now these three being put together, what imaginably can be more desired for quieting the Conscience,
Now these three being put together, what imaginably can be more desired for quieting the Conscience,
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then may be had ▪ and is here? Especially i• we add, the nature of Christs offices and his continuance in them:
then may be had ▪ and is Here? Especially i• we add, the nature of Christ Offices and his Continuance in them:
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Having such a High priest over the house of God; Having such a High priest over the house of God;
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a Priest living for ever to make intercession for all that come to God by him;
a Priest living for ever to make Intercession for all that come to God by him;
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let us draw near with full assurance of saith; For he who cloathed himself with the vail of our flesh, hath •orn the vail,let us draw near with full assurance of Says; For he who clothed himself with the Vail of our Flesh, hath •orn the Vail,
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and taken down the pertition wall that was betwixt God and us;
and taken down the petition wall that was betwixt God and us;
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and by his sufferings hath made a new and living way to us through it ▪ into the holy of holies;
and by his sufferings hath made a new and living Way to us through it ▪ into the holy of holies;
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and from this that sweet word follows, which we have, 1 Iohn 2. 1. If any man •in, we have an advocat with the Father, Iesus Christ the righteous;
and from this that sweet word follows, which we have, 1 John 2. 1. If any man •in, we have an advocate with the Father, Iesus christ the righteous;
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A high-Priest, that hath offered himself in a Sacrifice, to satisfie divine •ustice; and a high Priest that lives for ever, to interceed for the application thereof;
A high-Priest, that hath offered himself in a Sacrifice, to satisfy divine •ustice; and a high Priest that lives for ever, to intercede for the application thereof;
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hence also most comfortably follows, that he is able to save to the uttermost ▪ these that come to God through him;
hence also most comfortably follows, that he is able to save to the uttermost ▪ these that come to God through him;
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able to save them from sin, from wrath due for •in, from challenges for •in, from unbelief and disquietness of Conscience,
able to save them from since, from wrath due for •in, from challenges for •in, from unbelief and disquietness of Conscience,
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and to give solid and perfyt peace.
and to give solid and perfect peace.
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The 4th and last ground of confirmation which we shall name, is drawn from the consideration of the nature of the covenant of redemption, in the reality, legality, efficacy,
The 4th and last ground of confirmation which we shall name, is drawn from the consideration of the nature of the Covenant of redemption, in the reality, legality, efficacy,
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and extent thereof in reference to sinners;
and extent thereof in Referente to Sinners;
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if there be such a Covenant, and paction betwixt God and the Mediator transacted (to speak so) •n the eternal counsel of the God-head, wherein it is agreed that Christ shall come into the world,
if there be such a Covenant, and paction betwixt God and the Mediator transacted (to speak so) •n the Eternal counsel of the Godhead, wherein it is agreed that christ shall come into the world,
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and take on the sins of the Elect, who shall all in time, in due time flee unto him for refuge;
and take on the Sins of the Elect, who shall all in time, in due time flee unto him for refuge;
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And that they, upon their fleeing to him, shall have their sins pardoned;
And that they, upon their fleeing to him, shall have their Sins pardoned;
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and that his satisfaction shall be accepted for them, as really as if they had payed their own debt,
and that his satisfaction shall be accepted for them, as really as if they had paid their own debt,
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and •atisfied justice in their own persons, (had that been possible;) and if on •his bargan and transaction all his sufferings are bu•lt;
and •atisfied Justice in their own Persons, (had that been possible;) and if on •his bargain and transaction all his sufferings Are bu•lt;
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then sure there is in Christs death a most solid and sufficient ground of peace and quietnesse to the Conscience of a finner, that hath fled to him, and closed with his •atisfaction;
then sure there is in Christ death a most solid and sufficient ground of peace and quietness to the Conscience of a finner, that hath fled to him, and closed with his •atisfaction;
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even as solid and sufficient, as if he had payed the debt himself:
even as solid and sufficient, as if he had paid the debt himself:
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For it were blasphem•e to imagine such a covenant, so laid down, and for such an end,
For it were blasphem•e to imagine such a Covenant, so laid down, and for such an end,
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and not to be most real and effectual for reaching the end;
and not to be most real and effectual for reaching the end;
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This covenant being most sure, and this being the end of it, as it is • Cor. 5. ult. viz. To make him sin for us who kn•w no sin that we might be made the righteousness of God in him:
This Covenant being most sure, and this being the end of it, as it is • Cor. 5. ult. viz. To make him since for us who kn•w no since that we might be made the righteousness of God in him:
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by the same covenant and good will of God, Father, Son and Spirit, concurring to lay down this way of Salvation, Christ was made sin for us, not against his will,
by the same Covenant and good will of God, Father, Son and Spirit, concurring to lay down this Way of Salvation, christ was made since for us, not against his will,
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but with his will, (for he was most willing to undergo the work: as is clear from, Psal. 40. compared with Heb. 10. And this was the reason,
but with his will, (for he was most willing to undergo the work: as is clear from, Psalm 40. compared with Hebrew 10. And this was the reason,
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or rather end, for which he was made sin for us; even That we might be made the righteousness of God in him;
or rather end, for which he was made since for us; even That we might be made the righteousness of God in him;
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That he being found the sinner, and dealt with as the sinner, we might be declared righteous;
That he being found the sinner, and dealt with as the sinner, we might be declared righteous;
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not as if we had never sinned, but that by imputation of his righteousness, and Gods gracious accepting of it for us, we are reckoned free,
not as if we had never sinned, but that by imputation of his righteousness, and God's gracious accepting of it for us, we Are reckoned free,
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as if we had payed the debt our selves, in our own persons:
as if we had paid the debt our selves, in our own Persons:
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and if the covenant betwixt God and the Mediator, had a real effect on Christ Jesus the Cautioner;
and if the Covenant betwixt God and the Mediator, had a real Effect on christ jesus the Cautioner;
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if he really took on our nature, and in that nature suffered, and payed our debt;
if he really took on our nature, and in that nature suffered, and paid our debt;
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if our iniquities in the punishment of them did meet on him, As it is ▪ Isa. 53. The Lord laid on him the iniquities of us all;
if our iniquities in the punishment of them did meet on him, As it is ▪ Isaiah 53. The Lord laid on him the iniquities of us all;
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If he drank the bitter cup that we should have drunken, and satisfied justice for us;
If he drank the bitter cup that we should have drunken, and satisfied Justice for us;
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then sure the covenant must have a real effect on the other side ▪ as to us;
then sure the Covenant must have a real Effect on the other side ▪ as to us;
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and we have good and sufficient warrand to believe, that God will accept of that satisfaction for believing sinners, that lay hold theron for making their peace;
and we have good and sufficient warrant to believe, that God will accept of that satisfaction for believing Sinners, that lay hold theron for making their peace;
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and that he will as really keep that part of the bargane, viz. To m•ke the application of Christs satisfaction forth-coming to them,
and that he will as really keep that part of the bargain, viz. To m•ke the application of Christ satisfaction forthcoming to them,
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as he did the other, in exacting that satisfaction from him:
as he did the other, in exacting that satisfaction from him:
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as many as are now before the Throne, are joyful witnesses, and glorious Monuments of the reality of this part of the covenant;
as many as Are now before the Throne, Are joyful Witnesses, and glorious Monuments of the reality of this part of the Covenant;
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and indeed there is no more legality (to speak so) in the impu•ing of our sin to Christ,
and indeed there is no more legality (to speak so) in the impu•ing of our since to christ,
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then there is legality in imputing his righteousness to us, in giving us absolution, and declaring us righteous through him:
then there is legality in imputing his righteousness to us, in giving us absolution, and declaring us righteous through him:
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for there was no ground for justice to have any claime against Christ, but the will of God,
for there was no ground for Justice to have any claim against christ, but the will of God,
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and the covenant of Redemption, wherein Christ undertakes the debt;
and the Covenant of Redemption, wherein christ undertakes the debt;
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and there is no other ground for making his purchase forth-coming to the sinner, that by •aith layes hold on him;
and there is no other ground for making his purchase forthcoming to the sinner, that by •aith lays hold on him;
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Its the same blessed design that carries on both parts of the bargan:
Its the same blessed Design that carries on both parts of the bargain:
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And now putting all these together, may we not most confidently say, that there is notably good ground for quieting of the Conscince of a sinner, that by faith betakes himself to the blood of Christ;
And now putting all these together, may we not most confidently say, that there is notably good ground for quieting of the Conscience of a sinner, that by faith betakes himself to the blood of christ;
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and that such a sinner may with well-grounded Confidence hope for, and certainly expect pardon and absolution,
and that such a sinner may with wellgrounded Confidence hope for, and Certainly expect pardon and absolution,
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as if in some respect he had never sinned.
as if in Some respect he had never sinned.
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We cannot now insist to speak to the Uses of this Doctrine; only from this we may clearly see, 1. How much sinners are oblidged to God,
We cannot now insist to speak to the Uses of this Doctrine; only from this we may clearly see, 1. How much Sinners Are obliged to God,
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and to the Mediator Jesus Christ;
and to the Mediator jesus christ;
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and how poor, sorry and miserable a life, and how comfortless and cursed a death we should have had,
and how poor, sorry and miserable a life, and how comfortless and cursed a death we should have had,
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if he had not laid down a way for purging the Conscience from dead works; even this excellent and wonderful way by his own most precious blood:
if he had not laid down a Way for purging the Conscience from dead works; even this excellent and wondered Way by his own most precious blood:
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And therefore defiled and guilty sinners would endeavour to make this Doctrine very dearly welcome,
And Therefore defiled and guilty Sinners would endeavour to make this Doctrine very dearly welcome,
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as Paul doth, is 1 Tim. 1. v. 15. When in a transport of holy admiration, he cryes, This is a faithful saying, worthy of all acceptation, that Christ came into the world to save sinners;
as Paul does, is 1 Tim. 1. v. 15. When in a transport of holy admiration, he cries, This is a faithful saying, worthy of all acceptation, that christ Come into the world to save Sinners;
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O! Believers in Christ prize his grace highly, and bless him heartily, even with all that is within you, that ever the thoughts of this way of relief,
OH! Believers in christ prize his grace highly, and bless him heartily, even with all that is within you, that ever the thoughts of this Way of relief,
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for lost sinners were in his blessed heart.
for lost Sinners were in his blessed heart.
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2ly. Since it is most certain, that naturally we all have evil Consciences, through the debt of sin, and defilement of dead works;2ly. Since it is most certain, that naturally we all have evil Consciences, through the debt of since, and defilement of dead works;
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and that through the blood of Christ, if we flee to it by faith, and take hold of his satisfaction, we may get our Consciences purged,
and that through the blood of christ, if we flee to it by faith, and take hold of his satisfaction, we may get our Consciences purged,
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and our debt as certainly payed as any mans debt is, who hath in his Charter-chist, the discharge of a Sum he was once owing.
and our debt as Certainly paid as any men debt is, who hath in his Charter-chist, the discharge of a Sum he was once owing.
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Then let me beseech you for the Lords sake, to make this your great work, to get the application of this blood made to your Consciences,
Then let me beseech you for the lords sake, to make this your great work, to get the application of this blood made to your Consciences,
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and to have it on good grounds made sure, that ye have, by faith made application of it ▪ that ye may not live and die in a conjectural and guessing uncertainty about it;
and to have it on good grounds made sure, that you have, by faith made application of it ▪ that you may not live and die in a conjectural and guessing uncertainty about it;
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O! How mightily momentuous and concerning to you, through all eternity is it, to have your defiled Consciences sprinkled with that blood;
OH! How mightily momentous and Concerning to you, through all eternity is it, to have your defiled Consciences sprinkled with that blood;
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if it be of concernment to you, to have access to lift up your heads with joy,
if it be of concernment to you, to have access to lift up your Heads with joy,
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and your faces with boldness in that day, when the hearts of many shall fall them,
and your faces with boldness in that day, when the hearts of many shall fallen them,
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for fear of those things coming on them, and their knees shall smite one against another,
for Fear of those things coming on them, and their knees shall smite one against Another,
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when their faces shall gather paleness, and they shall weep and houl desperatly without all hope;
when their faces shall gather paleness, and they shall weep and houl desperately without all hope;
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Then doubtless it is of your concernment, of your incomparably greatest concernment to get your Consciences sprinkled with this blood;
Then doubtless it is of your concernment, of your incomparably greatest concernment to get your Consciences sprinkled with this blood;
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otherwayes be assured, live as ye will, and die as ye may, this defiled ill Conscience will cleave to you,
otherways be assured, live as you will, and die as you may, this defiled ill Conscience will cleave to you,
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as a girdle doth to the loins of a man, and it will yell and roar on you, with unconceavable terror and torment:
as a girdle does to the loins of a man, and it will yell and roar on you, with unconceavable terror and torment:
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It will then be known, and acknowledged by many, to their everlasting shame, and loss,
It will then be known, and acknowledged by many, to their everlasting shame, and loss,
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and to their endless terror and torment, that there was a greatly concerning truth in this Doctrine, viz. That the only way how to get a defiled Conscience purged from dead works of sin, is by the blood of Jesus Christ.
and to their endless terror and torment, that there was a greatly Concerning truth in this Doctrine, viz. That the only Way how to get a defiled Conscience purged from dead works of since, is by the blood of jesus christ.
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A SERMON on Heb. 10. v. 22. Let us draw near with a true heart, in ful assurance of faith, having our hearts sprinkled from an evil conscience,
A SERMON on Hebrew 10. v. 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,
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and our bodies washed with pure water.
and our bodies washed with pure water.
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THe confident approaching of sinners to God, is the great design of the manifestation of his Grace in the Gospel;
THe confident approaching of Sinners to God, is the great Design of the manifestation of his Grace in the Gospel;
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and that they may boldly, though humbly, draw near unto, and have communion with him, is the great fruit of Christs purchase;
and that they may boldly, though humbly, draw near unto, and have communion with him, is the great fruit of Christ purchase;
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the Apostle discoursing here to these Hebrews, of the excellent advantages which they had in and by Jesus Christ (whereof he gives a short summary and abridgement, v. 19. 20, 21.) drawes thence a pathetick exhortation by way of conclusion, that Believers would make use of,
the Apostle discoursing Here to these Hebrews, of the excellent advantages which they had in and by jesus christ (whereof he gives a short summary and abridgement, v. 19. 20, 21.) draws thence a pathetic exhortation by Way of conclusion, that Believers would make use of,
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and improve these advantages and priviledges, in a confident approaching to God, Let us draw near (saith he v. 22.) in full assurance of faith:
and improve these advantages and privileges, in a confident approaching to God, Let us draw near (Says he v. 22.) in full assurance of faith:
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But because there are two things that readily stand in the way of Believers their coming to God, he casts in two requisit qualifications of their coming,
But Because there Are two things that readily stand in the Way of Believers their coming to God, he Cast in two requisite qualifications of their coming,
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for removing these obstructions, and to let us see, that though he allow of the well grounded confidence of faith,
for removing these obstructions, and to let us see, that though he allow of the well grounded confidence of faith,
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yet he doth not allow of carnal presumption in approaching to God. The 1. thing that stands in their way is carnalness and deceit of heart;
yet he does not allow of carnal presumption in approaching to God. The 1. thing that Stands in their Way is carnalness and deceit of heart;
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and the qualification which he requires for removing of it, is in these words, Let us draw near with a true heart;
and the qualification which he requires for removing of it, is in these words, Let us draw near with a true heart;
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Which is not to be understood of a simply si•less heart;
Which is not to be understood of a simply si•less heart;
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but of a sincere, honest and upright heart, a clean heart, loathing and working out the remainder of pollution and impurity;
but of a sincere, honest and upright heart, a clean heart, loathing and working out the remainder of pollution and impurity;
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for its opposed to an unclean, deceitful and hypocritical heart, otherwayes the next words of sprinkling, and washing would not be added:
for its opposed to an unclean, deceitful and hypocritical heart, otherways the next words of sprinkling, and washing would not be added:
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But because, 2ly. Believers win not in this life to that perfection in purity and sincerity,
But Because, 2ly. Believers win not in this life to that perfection in purity and sincerity,
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but still they are conscious to themselves of a remainder of deceit, impurity and hypocrisie to be, and abide in them;
but still they Are conscious to themselves of a remainder of deceit, impurity and hypocrisy to be, and abide in them;
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so that if they have no more but the testimony of their own purity, and sincerity to look to ▪ it will be but as one leg to walk upon, in their drawing near to God; They might therefore object, alace!
so that if they have no more but the testimony of their own purity, and sincerity to look to ▪ it will be but as one leg to walk upon, in their drawing near to God; They might Therefore Object, alace!
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We have but little if any thing of a pure and sincere heart;
We have but little if any thing of a pure and sincere heart;
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he answers this, by adding the second qualification, Having our hearts sprinkled from an evil conscience,
he answers this, by adding the second qualification, Having our hearts sprinkled from an evil conscience,
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and our bodies washed with pure water; Which is (as he had said) wherein soever ye be unclean and defiled,and our bodies washed with pure water; Which is (as he had said) wherein soever you be unclean and defiled,
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and whatever be your impurity, deceit or hypocrisie;
and whatever be your impurity, deceit or hypocrisy;
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come to the blood of Christ, that ye may be sprinkled and washe• thereby, and then come forward,
come to the blood of christ, that you may be sprinkled and washe• thereby, and then come forward,
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and draw near to Go• in full assurance of faith; In a word he would have them coming, and coming in sincerity;
and draw near to Go• in full assurance of faith; In a word he would have them coming, and coming in sincerity;
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and whatever lamented over, and loathed deceit and hypocrisie, or uncleanness, they find in themselves; he would not have that keeping them back;
and whatever lamented over, and loathed deceit and hypocrisy, or uncleanness, they find in themselves; he would not have that keeping them back;
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because there is an efficacy in the blood of Christ, to purge away both the guilt and filth of sin,
Because there is an efficacy in the blood of christ, to purge away both the guilt and filth of since,
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and to procure welcome to such as are sincere and single in purifying their heart and way,
and to procure welcome to such as Are sincere and single in purifying their heart and Way,
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though they be not perfitly pure, but many degrees removed from it, and because thereof, are under many quarrels from God,
though they be not perfectly pure, but many Degrees removed from it, and Because thereof, Are under many quarrels from God,
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and challenges from their own Consciences;
and challenges from their own Consciences;
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he would have such making use of that blood for removing all quarrels, and so to come forward.
he would have such making use of that blood for removing all quarrels, and so to come forward.
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This Phrase of having the conscience sprinkled, is an allusion to that which we have, Exod. 12. v. 7. and 13. Where the Lord being to smite all the first-born of Egypt, to prevent the falling of the stroak and plague on the Israelites, he appoints them to kill a Lamb,
This Phrase of having the conscience sprinkled, is an allusion to that which we have, Exod 12. v. 7. and 13. Where the Lord being to smite all the firstborn of Egypt, to prevent the falling of the stroke and plague on the Israelites, he appoints them to kill a Lamb,
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and to sprinkle the Lintel and Door ▪ posts of their Houses with the blood thereof, that when the destroying Angel passed thorow to smite the first-born of the Egyptians, he might pass over their houses, that were so sprinkled:
and to sprinkle the Lintel and Door ▪ posts of their Houses with the blood thereof, that when the destroying Angel passed thorough to smite the firstborn of the egyptians, he might pass over their houses, that were so sprinkled:
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and the force of the allusion is this, Mans Conscience in a natural estate, is like that destroying Angel,
and the force of the allusion is this, men Conscience in a natural estate, is like that destroying Angel,
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and as Israel be-sprinkled the door posts of their houses with the blood of the Paschal Lamb ▪ so he would have them to be-sprinkle their hearts with the blood of Christ, as Chap. 9. 14. and 12. v. 24. And then their Conscience will not smite them to their hurt,
and as Israel besprinkled the door posts of their houses with the blood of the Paschal Lamb ▪ so he would have them to besprinkle their hearts with the blood of christ, as Chap. 9. 14. and 12. v. 24. And then their Conscience will not smite them to their hurt,
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but they shall be past over as the Israelits were passed over by the destroying Angel.
but they shall be passed over as the Israelites were passed over by the destroying Angel.
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In the words then these two are clear ▪ 1. That the Conscience of a person un-reconciled to God, is a mighty fearce,
In the words then these two Are clear ▪ 1. That the Conscience of a person unreconciled to God, is a mighty fierce,
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and terrible pursuer, ready to seize on him, as the avenger of blood did on the Man-slayer,
and terrible pursuer, ready to seize on him, as the avenger of blood did on the Manslayer,
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or as the destroying Angel did on the Egyptians; And, O! but it be a dreadful thing to be obnoxious to Gods wrath,
or as the destroying Angel did on the egyptians; And, OH! but it be a dreadful thing to be obnoxious to God's wrath,
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and to the challenges, accusations, throws and pangs of a Conscience, that hath just ground of a quarrel against a man;
and to the challenges, accusations, throws and pangs of a Conscience, that hath just ground of a quarrel against a man;
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who hath nothing wherewith to answer its challenges, and accusations.
who hath nothing wherewith to answer its challenges, and accusations.
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2ly. That the efficacy of Christs blood is such, that it is able to purge the Conscience of such a man that fleeth to it,2ly. That the efficacy of Christ blood is such, that it is able to purge the Conscience of such a man that fleeth to it,
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and to fence and guard him against the wrath of God, and the challenges and accusations of his own Conscience ▪ so that as it hath no just ground to pursue,
and to fence and guard him against the wrath of God, and the challenges and accusations of his own Conscience ▪ so that as it hath no just ground to pursue,
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so it being Gods Deputy, it cannot, neither will pursue him as Gods enemy, it having no warrand from him as its Soveraign to do so;
so it being God's Deputy, it cannot, neither will pursue him as God's enemy, it having no warrant from him as its Sovereign to do so;
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but as the sprinkling of the houses of the Israelits with the blood of the passe-over Lamb preserved them from being plagued or hurt by the destroying Angel;
but as the sprinkling of the houses of the Israelites with the blood of the passover Lamb preserved them from being plagued or hurt by the destroying Angel;
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so there is an efficacy in the Blood of Jesus Christ, to purge and pacify the Conscience of the person, that in good earnest hath believing recourse to it, to preserve him from the stroak of Gods justice and wrath,
so there is an efficacy in the Blood of jesus christ, to purge and pacify the Conscience of the person, that in good earnest hath believing recourse to it, to preserve him from the stroke of God's Justice and wrath,
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and from the pursuit and accusations of his own Conscience, I say when it is had recourse to, actually applyed,
and from the pursuit and accusations of his own Conscience, I say when it is had recourse to, actually applied,
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and made use of, by Faith.
and made use of, by Faith.
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We cleared and confirmed these two Doctrines, or two Branches of the same Doctrine the other day,
We cleared and confirmed these two Doctrines, or two Branches of the same Doctrine the other day,
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and now we come to the Use of them, which is Fourfold, 1. For Information and Direction.
and now we come to the Use of them, which is Fourfold, 1. For Information and Direction.
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2ly. For the commendation of the bargan of free Grace. 3ly. For the consolation of Believers in Christ.2ly. For the commendation of the bargain of free Grace. 3ly. For the consolation of Believers in christ.
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And 4ly. For advertisement and warning to others.
And 4ly. For advertisement and warning to Others.
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For the First Use, Ye may see here a main lesson of the Gospel, and from this ye may hear glad and joyful tydings to a tossed and troubled Sinner, whose Conscience is pursuing him like an armed man,
For the First Use, You may see Here a main Lesson of the Gospel, and from this you may hear glad and joyful tidings to a tossed and troubled Sinner, whose Conscience is pursuing him like an armed man,
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nay the Conscience is more terrible, when awakned, then any the greatest army of men:
nay the Conscience is more terrible, when awakened, then any the greatest army of men:
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But behold here, there is a way to win to peace, under these tossings and troubles,
But behold Here, there is a Way to win to peace, under these tossings and Troubles,
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and to a calme in the midst of that terrible tempest and storm;
and to a Cam in the midst of that terrible tempest and storm;
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to an escape and deliverance from the hot pursuer and avenger of blood (as it were) a city of refuge to flee unto,
to an escape and deliverance from the hight pursuer and avenger of blood (as it were) a City of refuge to flee unto,
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even the blood of Iesus Christ that speaks better things then the blood of Abel, even that blood of sprinkling that speaks peace when it is applyed by Faith.
even the blood of Iesus christ that speaks better things then the blood of Abel, even that blood of sprinkling that speaks peace when it is applied by Faith.
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In prosecution of this Use, we shall a little clear th•se three, 1. What a sinner lying under the lashes of his Conscience, coming to this blood, may expect.
In prosecution of this Use, we shall a little clear th•se three, 1. What a sinner lying under the Lashes of his Conscience, coming to this blood, may expect.
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2ly. How he may attain that which he may warrantably expect.2ly. How he may attain that which he may warrantably expect.
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3ly ▪ when he may and ought in a more especial manner to make use of it.3ly ▪ when he may and ought in a more especial manner to make use of it.
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As to the First, viz. What a Conscience-tossed and troubled sinner may expect, by fleeing to the blood of Christ? Gods rich and liberal allowance on him is, drawing •ear to him with full assurance of faith, coming to him with confidence and boldness,
As to the First, viz. What a Conscience-tossed and troubled sinner may expect, by fleeing to the blood of christ? God's rich and liberal allowance on him is, drawing •ear to him with full assurance of faith, coming to him with confidence and boldness,
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as a Father in all his worship-addresses and applications:
as a Father in all his worship-addresses and applications:
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The meaning is not, That the sinner under a quarrel fleeing to this blood, hath no ground of humiliation,
The meaning is not, That the sinner under a quarrel fleeing to this blood, hath no ground of humiliation,
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and repentance for sin, nor of challenges on that account;
and Repentance for since, nor of challenges on that account;
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these may, and should be, where the blood of Christ is made use of, and applyed by faith to the persons Conscience;
these may, and should be, where the blood of christ is made use of, and applied by faith to the Persons Conscience;
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They will not marr this confidence, and boldness, nor full assurance of faith that we speak of (but rather further it) as is clear from the drawing near of the Saints to God recorded in the Scripture;
They will not mar this confidence, and boldness, nor full assurance of faith that we speak of (but rather further it) as is clear from the drawing near of the Saints to God recorded in the Scripture;
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As for instance, in that woman spoken of Luke 7. 38. who weeps, and weeps so abundantly, that she washes the Lords feet with her tears,
As for instance, in that woman spoken of Lycia 7. 38. who weeps, and weeps so abundantly, that she washes the lords feet with her tears,
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yet she draws near to him with confidence;
yet she draws near to him with confidence;
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nay this drawing near with full assurance of faith doth not remove all fear, looking on fear as it carries along with it, the consideration of the infinit distance and dis-proportion that is betwixt the majesty of the great God,
nay this drawing near with full assurance of faith does not remove all Fear, looking on Fear as it carries along with it, the consideration of the infinite distance and disproportion that is betwixt the majesty of the great God,
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and a finit seckless and sinful creatures, nor that holy awe and fillal reverence that is due to him,
and a finit seckless and sinful creatures, nor that holy awe and fillal Reverence that is due to him,
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and well consistent with this full assurance of faith, nay inseparable from the lively, and kindly exercise of it:
and well consistent with this full assurance of faith, nay inseparable from the lively, and kindly exercise of it:
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But it supposeth these Four, 1. That the Believer fled to the blood of sprinkling, may boldly go to God in prayer,
But it Supposeth these Four, 1. That the Believer fled to the blood of sprinkling, may boldly go to God in prayer,
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as if his friendship with him in Adam had never been broken;
as if his friendship with him in Adam had never been broken;
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as the Apostle insinuats, v. 19. while he sayes, Having therefore, brethren, boldness to enter into the hollest, &c. There is a liberty and boldness (as I just now said) allowed him to call God Father, as if the former covenant had never been broken, by a Son turning a Rebel and Traitor;
as the Apostle insinuats, v. 19. while he Says, Having Therefore, brothers, boldness to enter into the hollest, etc. There is a liberty and boldness (as I just now said) allowed him to call God Father, as if the former Covenant had never been broken, by a Son turning a Rebel and Traitor;
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The covenant of grace under the bond of which he is brought, as Gods confederat, making the relation to him as neer, strait, kindly, firm and sure as it was in that other, with considerable superadded advantages.
The Covenant of grace under the bound of which he is brought, as God's confederate, making the Relation to him as near, strait, kindly, firm and sure as it was in that other, with considerable superadded advantages.
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2ly. That he may meddle with, and make use of the promises, of pardon of sin, of sanctification, of throwbearing in affliction, of quickning, of peace, of comfort, &c. according as he stands in need with confidence;2ly. That he may meddle with, and make use of the promises, of pardon of since, of sanctification, of throwbearing in affliction, of quickening, of peace, of Comfort, etc. according as he Stands in need with confidence;
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and may draw near with full assurance of the faith of Gods faithfulness, as to the performance of them, in his own measure, manner and time;
and may draw near with full assurance of the faith of God's faithfulness, as to the performance of them, in his own measure, manner and time;
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so that if the Believer could as fully and strongly exercise his faith on the promise,
so that if the Believer could as Fully and strongly exercise his faith on the promise,
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as he hath warrand to do;
as he hath warrant to do;
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he might with as much confidence, and fulness of assurance cast himself on them, •s Adam in innocency, did on the promise of life in the first covenant;
he might with as much confidence, and fullness of assurance cast himself on them, •s Adam in innocency, did on the promise of life in the First Covenant;
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because the blood of Christ applyed by faith, giveth as real, just and legal a right to the promises of the covenant of grace,
Because the blood of christ applied by faith, gives as real, just and Legal a right to the promises of the Covenant of grace,
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as Adam had to the promise of life by the covenant of works;
as Adam had to the promise of life by the Covenant of works;
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the condition of that covenant, viz. perfyt holiness and obedience, is fulfilled by Christ, in our name and room.
the condition of that Covenant, viz. perfect holiness and Obedience, is fulfilled by christ, in our name and room.
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3ly. That the sprinkling of the Conscience by the blood of Christ, giveth the Believer a well grounded hope of heaven, of eternal life,3ly. That the sprinkling of the Conscience by the blood of christ, gives the Believer a well grounded hope of heaven, of Eternal life,
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and of glory, even of all things that are contained in the promises;
and of glory, even of all things that Are contained in the promises;
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Therefore ▪ Heb. 6. 11. The Apostle exhorts Christians thus, Shew furth the same diligence to the full assurance of hope to the end,
Therefore ▪ Hebrew 6. 11. The Apostle exhorts Christians thus, Show forth the same diligence to the full assurance of hope to the end,
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and be followers of them, who through faith and patience have inherited the promises: and be followers of them, who through faith and patience have inherited the promises:
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The lively application of faith to Christs blood, reaches to the full assurance of the hope of all that is contained in the promise;
The lively application of faith to Christ blood, reaches to the full assurance of the hope of all that is contained in the promise;
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and if the promise be a solid and firm ground, and if faith lean realy and strongly to it, hope may well expect the great things in it.
and if the promise be a solid and firm ground, and if faith lean realy and strongly to it, hope may well expect the great things in it.
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4ly. The Believer who hath his Conscience sprinkled with this blo• 〈 ◊ 〉 expect full and through publication of absolution and justification in the court,4ly. The Believer who hath his Conscience sprinkled with this blo• 〈 ◊ 〉 expect full and through publication of absolution and justification in the court,
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and before the tribunal of God, at the day of judgement, as the divine historian gives ground of hope, Acts 3. v. 19. And in the court of the word and of his own Conscience here in this life;
and before the tribunal of God, At the day of judgement, as the divine historian gives ground of hope, Acts 3. v. 19. And in the court of the word and of his own Conscience Here in this life;
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He hath ground with the Apostle, Rom. 8. to say ▪ nay triumphantly to boast,
He hath ground with the Apostle, Rom. 8. to say ▪ nay triumphantly to boast,
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and bid an eternal defiance to all that would offer at it, Who shall lay any thing to the charge of Gods elect? It is God that justifies, who is he that condemneth? He may say that indeed, he was owing,
and bid an Eternal defiance to all that would offer At it, Who shall lay any thing to the charge of God's elect? It is God that Justifies, who is he that Condemneth? He may say that indeed, he was owing,
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and a debter once, but they cannot crave payment of, and satisfaction for the debt from him now,
and a debtor once, but they cannot crave payment of, and satisfaction for the debt from him now,
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because by the blood of Christ he is acquit;
Because by the blood of christ he is acquit;
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For it is Christ who hath died, yea rather is risen again, who is at the right-hand of God making intercession for us: For it is christ who hath died, yea rather is risen again, who is At the right-hand of God making Intercession for us:
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The believing elect making the right use of this blood, of this most precious blood of Jesus Christ, may humbly,
The believing elect making the right use of this blood, of this most precious blood of jesus christ, may humbly,
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and confidently expect all these things, from and by it ▪ O! great and glorious expectation.
and confidently expect all these things, from and by it ▪ OH! great and glorious expectation.
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As for the 2d. thing, how or after what manner, or by what means this unspeakably excellent priviledge of drawing 〈 ◊ 〉 with full assurance o• faith, with holy boldness and confidence to obtain all these great things, may be attained and win at? It is answered in the words going a little before, Having therefore boldness to enter into the holiest, by the blood of Iesus, let us draw near, &c. Its supposed ▪ 〈 ◊ 〉 That there be a fleeing to Christ for satisfying of divine justice.
As for the 2d. thing, how or After what manner, or by what means this unspeakably excellent privilege of drawing 〈 ◊ 〉 with full assurance o• faith, with holy boldness and confidence to obtain all these great things, may be attained and win At? It is answered in the words going a little before, Having Therefore boldness to enter into the Holiest, by the blood of Iesus, let us draw near, etc. Its supposed ▪ 〈 ◊ 〉 That there be a fleeing to christ for satisfying of divine Justice.
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2ly. That application be made to him ▪ for •ging, pacifying and satisfying the Conscience ▪ 〈 ◊ 〉 it is with the Conscience in this case ▪ as it is with the Sea after a great storm, which after the ceasing of the storm, will, fro some time have its waves much tossed, and 〈 ◊ 〉 in great agitation;2ly. That application be made to him ▪ for •ging, pacifying and satisfying the Conscience ▪ 〈 ◊ 〉 it is with the Conscience in this case ▪ as it is with the Sea After a great storm, which After the ceasing of the storm, will, from Some time have its waves much tossed, and 〈 ◊ 〉 in great agitation;
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so after divine justice is pacified and •almed (•o speak so) by the Souls fleeing to Christ for satisfying thereof, there may remain still for a while (shorter or longer,
so After divine Justice is pacified and •almed (•o speak so) by the Souls fleeing to christ for satisfying thereof, there may remain still for a while (shorter or longer,
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as he shall think fit) some raging as it were, some trouble, tossing, and agitation in the Conscience of the Believer;
as he shall think fit) Some raging as it were, Some trouble, tossing, and agitation in the Conscience of the Believer;
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as we may see in that instance of David, who, after the prophet Nath• had made intimation of pardon to him,
as we may see in that instance of David, who, After the Prophet Nath• had made intimation of pardon to him,
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yet is still in considerable disquiet, and agitation of his Conscience, as the 51. Psal. gives us an account:
yet is still in considerable disquiet, and agitation of his Conscience, as the 51. Psalm gives us an account:
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Now, as for the attainin of calmness, tranquillity and peace to the Conscience, we would say, that whatever is necessary,
Now, as for the attainin of calmness, tranquillity and peace to the Conscience, we would say, that whatever is necessary,
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and requisit ing the application of Christs righteousness, for making of our peace with God, the same is needful to calme,
and requisite King the application of Christ righteousness, for making of our peace with God, the same is needful to Cam,
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and give peace to the Conscience:
and give peace to the Conscience:
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What is that? will ye say, See Rom. 4. 5. To him that worketh not ▪ but believeth on him who justifieth the ungodly, his faith is counted for righteousness;
What is that? will you say, See Rom. 4. 5. To him that works not ▪ but Believeth on him who Justifieth the ungodly, his faith is counted for righteousness;
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which being joyned, with the words in the text, sayes, that the way to this peace and calmness, is first, not for persons to staift,
which being joined, with the words in the text, Says, that the Way to this peace and calmness, is First, not for Persons to staift,
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or refuse their debt, but to take with it. 2ly. To renounce and disclaim all possibility to satisfie divine justice themselves.
or refuse their debt, but to take with it. 2ly. To renounce and disclaim all possibility to satisfy divine Justice themselves.
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3ly. To flee to Jesus Christ, and through virtue of his satisfaction and blood, and the covenant of his grace, to rest on him for pardon;3ly. To flee to jesus christ, and through virtue of his satisfaction and blood, and the Covenant of his grace, to rest on him for pardon;
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To believe on him, (tho someway ungodly) who justifieth the ungodly; For it is not enough to take with our debt,To believe on him, (though someway ungodly) who Justifieth the ungodly; For it is not enough to take with our debt,
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and to quite and renounce the covenant of works, except we actually rest on Christ, by virtue of the covenant of grace;
and to quite and renounce the Covenant of works, except we actually rest on christ, by virtue of the Covenant of grace;
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This is it which the Apostle holdeth furth, Philip. 3. 9. Where he sayes ▪ That I may be found in him, not having mine own righteousness, which is of the law,
This is it which the Apostle holds forth, Philip. 3. 9. Where he Says ▪ That I may be found in him, not having mine own righteousness, which is of the law,
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but that which is through the faith of Christ; but that which is through the faith of christ;
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He supposeth justice to be pursuing him, and that nothing he can do for himself, will divert justice its persuit, nor secure him against it;
He Supposeth Justice to be pursuing him, and that nothing he can do for himself, will divert Justice its pursuit, nor secure him against it;
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That he is a lost and gone man i• himself;
That he is a lost and gone man i• himself;
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he rests not on the discovery of his lost estate, but seeks to be found in him, not having his own rig•ousness, which is by the Law,
he rests not on the discovery of his lost estate, but seeks to be found in him, not having his own rig•ousness, which is by the Law,
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but the righteousness whi• is by faith in him: This is the ground that gives peace with God, and should quiet the Conscience:but the righteousness whi• is by faith in him: This is the ground that gives peace with God, and should quiet the Conscience:
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but whe• the sinner hath taken this way, if the Conscience be not yet quieted and calmed, there is something further necessary,
but whe• the sinner hath taken this Way, if the Conscience be not yet quieted and calmed, there is something further necessary,
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as first, the actual renewing of that application to Christ, to get not so much a new pardon,
as First, the actual renewing of that application to christ, to get not so much a new pardon,
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as a new extract of that pardon;
as a new extract of that pardon;
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which he received in his first fleeing to Christ, that by this renewed application of faith to the blood of sprinkling, he may also quiet the Conscience,
which he received in his First fleeing to christ, that by this renewed application of faith to the blood of sprinkling, he may also quiet the Conscience,
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so that when the man is fled to Christ, and at peace with God, if he have not peace in his Conscience, he is to cast a renewed look to the promise,
so that when the man is fled to christ, and At peace with God, if he have not peace in his Conscience, he is to cast a renewed look to the promise,
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and to act faith of new on Christs blood, to hold it furth as it were unto,
and to act faith of new on Christ blood, to hold it forth as it were unto,
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and to lay it before his Conscience, taking with his sin, yet holding still by it, that he is fled to Christ,
and to lay it before his Conscience, taking with his since, yet holding still by it, that he is fled to christ,
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and on that ground, making use of the promise, for the renewed pardon of sin through his blood;
and on that ground, making use of the promise, for the renewed pardon of since through his blood;
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in this respect, faith is called, ( Eph. 6. 16.) A shield; Take unto you (sayeth the Apostle) the shield of faith, whereby ye may quench all the firy darts of the devil;
in this respect, faith is called, (Ephesians 6. 16.) A shield; Take unto you (Saith the Apostle) the shield of faith, whereby you may quench all the firy darts of the Devil;
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when the challenge is cast in on the Conscience, it (as it were) burns the Believer,
when the challenge is cast in on the Conscience, it (as it were) burns the Believer,
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even as a firy, or poysoned dart thrown into a mans body, burns and inflames it;
even as a firy, or poisoned dart thrown into a men body, burns and inflames it;
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But faith goes to the fountain of Christs blood ▪ to the covenant and promises,
But faith Goes to the fountain of Christ blood ▪ to the Covenant and promises,
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and draws out of these wells of salvation bucketfulls (as it were) to quench it;
and draws out of these wells of salvation bucketfulls (as it were) to quench it;
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or when a challenge comes in backed with temptation, it makes use of the promise, and blood of Christ to answer it;
or when a challenge comes in backed with temptation, it makes use of the promise, and blood of christ to answer it;
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and so faith is as a shield or targe to kepp the dart, and beat it back;
and so faith is as a shield or targe to kepp the dart, and beatrice it back;
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it makes the Believer say, I cannot satisfie for this sin; but here is a promise of pardon to the man that is fled to Christ,
it makes the Believer say, I cannot satisfy for this since; but Here is a promise of pardon to the man that is fled to christ,
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and to the blood of sprinkling, as I am, and makes use of Christ in the promise,
and to the blood of sprinkling, as I am, and makes use of christ in the promise,
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for renewed intimation of pardon, or for renewed pardon, as new guilt is contracted, And thus he is keeped quiet, that the challenge wins not in so sar,
for renewed intimation of pardon, or for renewed pardon, as new guilt is contracted, And thus he is keeped quiet, that the challenge wins not in so sar,
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nor goeth so deep, as to sting him in his vital parts (to speak so) the heart of his peace and quietness is keeped still alive, t•ugh he be in quick and sharp exercise under the challenge.
nor Goes so deep, as to sting him in his vital parts (to speak so) the heart of his peace and quietness is keeped still alive, t•ugh he be in quick and sharp exercise under the challenge.
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2ly. Because challenges will not soon nor easily be got removed, nor the Conscience quickly,2ly. Because challenges will not soon nor Easily be god removed, nor the Conscience quickly,
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and without difficulty calmed, as we see in that fore-mentioned instance of David, Psal. 51. There is need therefore of continuing in the fight,
and without difficulty calmed, as we see in that forementioned instance of David, Psalm 51. There is need Therefore of Continuing in the fight,
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and of drawing conclusions from solid and undenyable premises and grounds, to quiet the Conscience, and ward off challenges,
and of drawing conclusions from solid and undeniable premises and grounds, to quiet the Conscience, and ward off challenges,
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so as they may not wound and quite marr peace;
so as they may not wound and quite mar peace;
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as Paul doth, Rom. 8. 1, 2. It might have been said to him, Thou hast been complaining of a body of death, and that with thy flesh thou servest the law of sin, and is not that a grievous challenge against thee? It is true (as if he said) But there is no condemnation to them that are in Christ, That is the making use aright of the targe or sheild of faith; But to put the matter out of doubt, he goes on,
as Paul does, Rom. 8. 1, 2. It might have been said to him, Thou hast been complaining of a body of death, and that with thy Flesh thou servest the law of since, and is not that a grievous challenge against thee? It is true (as if he said) But there is no condemnation to them that Are in christ, That is the making use aright of the targe or shield of faith; But to put the matter out of doubt, he Goes on,
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and subsumes, and draws the conclusion; (for the words are applicative to himself;
and subsumes, and draws the conclusion; (for the words Are applicative to himself;
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and spoken with a considerable regard to his own particular exercise, set down, Chap. 7.) I, by faith, am fled to Christ for resuge,
and spoken with a considerable regard to his own particular exercise, Set down, Chap. 7.) I, by faith, am fled to christ for Refuge,
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and so am in Christ, and therefore there is no condemnation to me:
and so am in christ, and Therefore there is no condemnation to me:
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and indeed, when ever challenges come in from sense, and Conscience put through other, or mingled together (as it were) blown upon by temptation, which will pursue the Believer hardly;
and indeed, when ever challenges come in from sense, and Conscience put through other, or mingled together (as it were) blown upon by temptation, which will pursue the Believer hardly;
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Its needful to reason from the grounds of faith, to ward off the blow, and to queit the Conscience:
Its needful to reason from the grounds of faith, to ward off the blow, and to queit the Conscience:
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And this, though it be a reflex act of faith, which does not justifie, yet it serves to reason the Conscience into peace and calmness;
And this, though it be a reflex act of faith, which does not justify, yet it serves to reason the Conscience into peace and calmness;
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and there is need of faith acting thus reflexly, though not (as I said) to justifie,
and there is need of faith acting thus reflexly, though not (as I said) to justify,
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yet to bring home the peace and comfort of Justification, and renewed extracts, and intimations of pardon.
yet to bring home the peace and Comfort of Justification, and renewed extracts, and intimations of pardon.
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3ly. Its necessary that Believers quiet themselves positively, by comforting & confirming themselves In the faith of what the promise speaks,3ly. Its necessary that Believers quiet themselves positively, by comforting & confirming themselves In the faith of what the promise speaks,
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and in the hope of what they have to expect:
and in the hope of what they have to expect:
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The difference betwixt the former and this is, that in the former we draw home answers from the grounds of faith to ward off the dint, and bitterness of challenges;
The difference betwixt the former and this is, that in the former we draw home answers from the grounds of faith to ward off the dint, and bitterness of challenges;
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but that is not enough throwly to calme and settle the soul, therefore the latter is also needful, that the soul positively draw in peace and consolation to it self by believing;
but that is not enough throwly to Cam and settle the soul, Therefore the latter is also needful, that the soul positively draw in peace and consolation to it self by believing;
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Which (as it is, Philip. 4.) is able to guard the heart and mind through Christ Iesus:
Which (as it is, Philip. 4.) is able to guard the heart and mind through christ Iesus:
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and we conceive this to be Davids exercise, Psal. 51. Where, by exercising his faith on the promises,
and we conceive this to be Davids exercise, Psalm 51. Where, by exercising his faith on the promises,
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and on the blood of the Messiah to be shed, and by wrestling for the intimation of pardon,
and on the blood of the Messiah to be shed, and by wrestling for the intimation of pardon,
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and peace, he labours not only to get his Conscience calmed, but even filled with consolation;
and peace, he labours not only to get his Conscience calmed, but even filled with consolation;
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and because the promises are often somewhat wersh and tasteless (to say so) if not seasoned and quickned by Gods voice going along with them,
and Because the promises Are often somewhat wersh and tasteless (to say so) if not seasoned and quickened by God's voice going along with them,
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and putting favour and life in them;
and putting favour and life in them;
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This is the voice of joy and gladness, which he would so fain, hear: Therefore the Believer insists with God thus, to be-sprinkle his Conscience;
This is the voice of joy and gladness, which he would so fain, hear: Therefore the Believer insists with God thus, to besprinkle his Conscience;
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and as he looks to the righteousness, and blood of Christ for Justification, so he looks to it for calming of the Conscience;
and as he looks to the righteousness, and blood of christ for Justification, so he looks to it for calming of the Conscience;
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and this is in effect to be beholden to free grace, as for pardon of fin,
and this is in Effect to be beholden to free grace, as for pardon of fin,
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so for peace and calmness of Conscience; without which any other thing will not do the turn.
so for peace and calmness of Conscience; without which any other thing will not do the turn.
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As for the 3d. thing proposed to he spoken of ▪ viz. The times or seasons,
As for the 3d. thing proposed to he spoken of ▪ viz. The times or seasons,
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or the cases wherein the Believer may and ought, in a special manner to make use of his liberty and boldness, in drawing near with full assurance of faith:
or the cases wherein the Believer may and ought, in a special manner to make use of his liberty and boldness, in drawing near with full assurance of faith:
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There is no question, but a Believer who hath made use of Christ for pardon of sin,
There is no question, but a Believer who hath made use of christ for pardon of since,
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and Justification, may also, and should make use of him and his blood for the sprinkling his Conscience, that he may come to God with boldness and confidence,
and Justification, may also, and should make use of him and his blood for the sprinkling his Conscience, that he may come to God with boldness and confidence,
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and there is no case wherein a Believer may not aim at this; but more especially he should, in these cases;
and there is no case wherein a Believer may not aim At this; but more especially he should, in these cases;
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As first, when he is fallen into more gross guilt, as David was, psal. 51. 2ly. When that gross guilt,
As First, when he is fallen into more gross guilt, as David was, Psalm. 51. 2ly. When that gross guilt,
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and grievous sinning is waited with great aggravations;
and grievous sinning is waited with great aggravations;
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as in that Ps. Davids sin is aggravated mightily by him and yet he makes application to Christ over all that guilt,
as in that Ps. Davids since is aggravated mightily by him and yet he makes application to christ over all that guilt,
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and all these aggravations of his guilt. 3ly. When the Believer hath through his folly relapsed in sin;
and all these aggravations of his guilt. 3ly. When the Believer hath through his folly relapsed in since;
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which is not spoken to give a liberty to sin, God forbid, wo to them that make so cursed an use of such blessed doctrine;
which is not spoken to give a liberty to since, God forbid, woe to them that make so cursed an use of such blessed Doctrine;
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but to the commendation of Gods free grace, and of the worth and efficacy of Christs blood,
but to the commendation of God's free grace, and of the worth and efficacy of Christ blood,
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and for the incouragement of lost sinners, that would fain be at Christ for pardon and peace:
and for the encouragement of lost Sinners, that would fain be At christ for pardon and peace:
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for as long as the blood of Christ hath efficacy and worth, and as far as the promise extends it self,
for as long as the blood of christ hath efficacy and worth, and as Far as the promise extends it self,
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as long and as far may the Believer reach his faith for coming up to boldness and confidence;
as long and as Far may the Believer reach his faith for coming up to boldness and confidence;
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although for his humiliation, and keeping humble, he may possibly never win at, not recover his former confidence and boldness;
although for his humiliation, and keeping humble, he may possibly never win At, not recover his former confidence and boldness;
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yet looking to the grounds of faith and hope, he may, and ought to study to streach his faith to the attaining of it;
yet looking to the grounds of faith and hope, he may, and ought to study to streach his faith to the attaining of it;
av vvg p-acp dt n2 pp-f n1 cc n1, pns31 vmb, cc pi pc-acp vvi pc-acp vvi po31 n1 p-acp dt vvg pp-f pn31;
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4ly. He may, and should thus endeavour confidently to draw near to God, when challenges are quick and very sharp;4ly. He may, and should thus endeavour confidently to draw near to God, when challenges Are quick and very sharp;
av-j. pns31 vmb, cc vmd av vvi av-j pc-acp vvi av-j p-acp np1, c-crq n2 vbr j cc j j;
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yea, when the challenges of Conscience are sharpest and most peircing;
yea, when the challenges of Conscience Are Sharpest and most piercing;
uh, c-crq dt n2 pp-f n1 vbr js cc av-ds vvg;
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though challenges were as so many troups of horses rushing in on him, and the Conscience were like a Lyon rampant, standing with his claws ready to to tear, he may and should (humbly taking with guilt) step to confidently,
though challenges were as so many troops of Horses rushing in on him, and the Conscience were like a lion rampant, standing with his claws ready to to tear, he may and should (humbly taking with guilt) step to confidently,
cs n2 vbdr a-acp av d n2 pp-f n2 vvg p-acp p-acp pno31, cc dt n1 vbdr av-j dt n1 j, vvg p-acp po31 n2 j p-acp pc-acp vvi, pns31 vmb cc vmd (av-j vvg p-acp n1) vvb p-acp av-j,
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and make application of the blood of sprinkling;
and make application of the blood of sprinkling;
cc vvi n1 pp-f dt n1 pp-f vvg;
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and indeed this is the very time when in a special manner he should do it;
and indeed this is the very time when in a special manner he should do it;
cc av d vbz dt j n1 c-crq p-acp dt j n1 pns31 vmd vdi pn31;
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as it was in the case of the man-slayer, when he was most hotly pursued by the avenger of blood, that was the very time when he was called to flee,
as it was in the case of the manslayer, when he was most hotly pursued by the avenger of blood, that was the very time when he was called to flee,
c-acp pn31 vbds p-acp dt n1 pp-f dt n1, c-crq pns31 vbds av-ds av-j vvn p-acp dt n1 pp-f n1, cst vbds dt j n1 c-crq pns31 vbds vvn pc-acp vvi,
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and with greatest speed, to the city of refuge;
and with greatest speed, to the City of refuge;
cc p-acp js n1, p-acp dt n1 pp-f n1;
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and the allusion is made to this purpose, Heb. 6. 18. That by two immutable things (sayes the Apostle) Wherein it was impossible for God to lie, we might have strong consolation who are fled for refuge, to lay hold on the hope set before us;
and the allusion is made to this purpose, Hebrew 6. 18. That by two immutable things (Says the Apostle) Wherein it was impossible for God to lie, we might have strong consolation who Are fled for refuge, to lay hold on the hope Set before us;
cc dt n1 vbz vvn p-acp d n1, np1 crd crd cst p-acp crd j n2 (vvz dt n1) c-crq pn31 vbds j p-acp np1 pc-acp vvi, pns12 vmd vhi j n1 r-crq vbr vvn p-acp n1, pc-acp vvi n1 p-acp dt n1 vvn p-acp pno12;
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When may they have consolation and strong consolation? even when they are fleeing with the greatest haste to the clay of refuge, its then that the gates of the city are cast widest open to them;
When may they have consolation and strong consolation? even when they Are fleeing with the greatest haste to the clay of refuge, its then that the gates of the City Are cast Widest open to them;
c-crq vmb pns32 vhb n1 cc j n1? av c-crq pns32 vbr vvg p-acp dt js n1 p-acp dt n1 pp-f n1, pn31|vbz av cst dt n2 pp-f dt n1 vbr vvn js j p-acp pno32;
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when was it that David made his most earnest and humbly-confident addresse to God for the joy of his salvation? even when blood-guiltiness was stareing him in the face,
when was it that David made his most earnest and humbly-confident address to God for the joy of his salvation? even when Bloodguiltiness was staring him in the face,
c-crq vbds pn31 cst np1 vvd po31 av-ds j cc j vvi p-acp np1 p-acp dt n1 pp-f po31 n1? av c-crq n1 vbds vvg pno31 p-acp dt n1,
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and when his very bones were in a manner broken, and when to his own sense, his grace was very much,
and when his very bones were in a manner broken, and when to his own sense, his grace was very much,
cc c-crq po31 j n2 vbdr p-acp dt n1 vvn, cc c-crq p-acp po31 d n1, po31 n1 vbds av av-d,
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if not altogether gone, and when he had (as is were) forefaulted his right to consolation;
if not altogether gone, and when he had (as is were) Forfeited his right to consolation;
cs xx av vvn, cc c-crq pns31 vhd (c-acp vbz vbdr) vvd po31 n-jn p-acp n1;
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yet even then he comes foreward, draws near to God, humbly maintains his interest in him,
yet even then he comes forward, draws near to God, humbly maintains his Interest in him,
av av av pns31 vvz av-j, vvz av-j p-acp np1, av-j vvz po31 n1 p-acp pno31,
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and pleads for former manifestations upon the grounds of grace• 5ly. The Believer may and ought,
and pleads for former manifestations upon the grounds of grace• 5ly. The Believer may and ought,
cc vvz p-acp j n2 p-acp dt n2 pp-f n1 av-j. dt n1 vmb cc vmd,
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thus to make humbly-confident application to God throw Christ, when he finds, to the great grief of his soul, an exceeding in-disposition to duty;
thus to make humbly-confident application to God throw christ, when he finds, to the great grief of his soul, an exceeding indisposition to duty;
av pc-acp vvi j n1 p-acp np1 vvb np1, c-crq pns31 vvz, p-acp dt j n1 pp-f po31 n1, dt j-vvg n1 p-acp n1;
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when his praying, repenting, hearing, &c. goe not with him, as he would fain have them;
when his praying, repenting, hearing, etc. go not with him, as he would fain have them;
c-crq po31 n-vvg, vvg, vvg, av vvb xx p-acp pno31, c-acp pns31 vmd av-j vhi pno32;
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if there be a real fleeing for refuge, to the hope set before him, he may and should,
if there be a real fleeing for refuge, to the hope Set before him, he may and should,
cs pc-acp vbi dt j n-vvg p-acp n1, p-acp dt n1 vvn p-acp pno31, pns31 vmb cc vmd,
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even in that case step forward, and draw near with humble boldness;
even in that case step forward, and draw near with humble boldness;
av p-acp d n1 vvb av-j, cc vvi av-j p-acp j n1;
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hence, David, Psal. 51. Prayes not only for consolation, but for the lively exercise of grace,
hence, David, Psalm 51. Prayes not only for consolation, but for the lively exercise of grace,
av, np1, np1 crd np1 xx av-j p-acp n1, cc-acp p-acp dt j n1 pp-f n1,
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while he sayes to God, Creat in me a clean heart, renew a right spirit within me,
while he Says to God, Create in me a clean heart, renew a right Spirit within me,
cs pns31 vvz p-acp np1, vvb p-acp pno11 dt j n1, vvb dt j-jn n1 p-acp pno11,
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and uphold me with thy free spirit: and uphold me with thy free Spirit:
cc vvb pno11 p-acp po21 j n1:
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The sense of sin, and exercise of repentance being real and serious, the exercise of faith is then surely native;
The sense of since, and exercise of Repentance being real and serious, the exercise of faith is then surely native;
dt n1 pp-f n1, cc n1 pp-f n1 vbg j cc j, dt n1 pp-f n1 vbz av av-j j-jn;
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and will readily, looking to Jesus, go over all that comes in the way of it:
and will readily, looking to jesus, go over all that comes in the Way of it:
cc vmb av-j, vvg p-acp np1, vvb a-acp d cst vvz p-acp dt n1 pp-f pn31:
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In a word, its then when the humble Believer may draw near with full assurance of faith;
In a word, its then when the humble Believer may draw near with full assurance of faith;
p-acp dt n1, pn31|vbz av c-crq dt j n1 vmb vvi av-j p-acp j n1 pp-f n1;
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even when he hath the real sense of his sin, and danger, and flees unto Jesus Christ for refuge, he is then warranted to run to the city of refuge,
even when he hath the real sense of his since, and danger, and flees unto jesus christ for refuge, he is then warranted to run to the City of refuge,
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and may confidently go on in his errand, viz. To get pardon of sin renewed, consolation restored, and his spiritual frame righted:
and may confidently go on in his errand, viz. To get pardon of since renewed, consolation restored, and his spiritual frame righted:
cc vmb av-j vvi a-acp p-acp po31 n1, n1 pc-acp vvi n1 pp-f n1 vvn, n1 vvn, cc po31 j n1 vvn:
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Its no doubt a foolish conceit, and a prejudicial mistake, for troubled sinners, first, to seek after peace,
Its no doubt a foolish conceit, and a prejudicial mistake, for troubled Sinners, First, to seek After peace,
pn31|vbz dx n1 dt j n1, cc dt j n1, p-acp j-vvn n2, ord, pc-acp vvi p-acp n1,
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and then to make application to Christ, or to think that first they must have all the requisits of a good spiritual frame and grace, in the liveliest exercise before they adventure to draw near to God with confidence;
and then to make application to christ, or to think that First they must have all the requisites of a good spiritual frame and grace, in the Liveliest exercise before they adventure to draw near to God with confidence;
cc av pc-acp vvi n1 p-acp np1, cc pc-acp vvi cst ord pns32 vmb vhi d dt n2-j pp-f dt j j n1 cc n1, p-acp dt js n1 c-acp pns32 vvb pc-acp vvi av-j p-acp np1 p-acp n1;
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I grant these are very desirable, and the souls desire after them very commendable;
I grant these Are very desirable, and the Souls desire After them very commendable;
pns11 vvb d vbr av j, cc dt n2 vvb p-acp pno32 av j;
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yet if the Believer resolve never to draw thus near, till he be as he would be,
yet if the Believer resolve never to draw thus near, till he be as he would be,
av cs dt n1 vvb av-x pc-acp vvi av av-j, c-acp pns31 vbb p-acp pns31 vmd vbi,
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when shall he do it? What if David had stood and stuck at that, Psal. 51? He might have been keeped a-back,
when shall he do it? What if David had stood and stuck At that, Psalm 51? He might have been keeped aback,
c-crq vmb pns31 vdi pn31? q-crq cs np1 vhd vvn cc vvn p-acp d, np1 crd? pns31 vmd vhi vbn vvn j,
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and so been unwashen all his dayes;
and so been unwashen all his days;
cc av vbi n1 d po31 n2;
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but knowing the way of Gods Grace, and the nature of his gracious covenant made with his people, he steps humbly,
but knowing the Way of God's Grace, and the nature of his gracious Covenant made with his people, he steps humbly,
cc-acp vvg dt n1 pp-f npg1 n1, cc dt n1 pp-f po31 j n1 vvn p-acp po31 n1, pns31 vvz av-j,
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yet confidently forward in the exercise of faith out over the sense of guiltinesse, and all the aggravations of it, over relapsing in sin, over in disposition, and over many sharp challenges, (all taken with,
yet confidently forward in the exercise of faith out over the sense of guiltiness, and all the aggravations of it, over relapsing in since, over in disposition, and over many sharp challenges, (all taken with,
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and lamented over) and makes all these together as so many earands to God.
and lamented over) and makes all these together as so many earands to God.
cc vvd a-acp) cc vvz d d av c-acp av d n2 p-acp np1.
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The 2d. Use serves to commend the bargan of freegrace, and to hold out the excellency of this blood of sprinkling, which may also mightily encourage the Believer to step forward:
The 2d. Use serves to commend the bargain of Free grace, and to hold out the excellency of this blood of sprinkling, which may also mightily encourage the Believer to step forward:
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In prosecuting whereof, I shall 1. speak a word to the efficacy of this blood of sprinkling. And then, 2ly. a word to the necessity of it, as to us.
In prosecuting whereof, I shall 1. speak a word to the efficacy of this blood of sprinkling. And then, 2ly. a word to the necessity of it, as to us.
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For the first, To wit, the excellency and efficacy of it, it may be seen in these four, 1. In the noble and notable effects that it produceth,
For the First, To wit, the excellency and efficacy of it, it may be seen in these four, 1. In the noble and notable effects that it Produceth,
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or that come by it, even all the great things contained in the promises touched on before;
or that come by it, even all the great things contained in the promises touched on before;
cc d vvb p-acp pn31, av d dt j n2 vvn p-acp dt n2 vvn p-acp a-acp;
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such as pardon of sin, grace to subdue it, friendship, and peace with God, fellowship with him, conformity to him, the hope of heaven and glory, the sweet serenity, tranquillity and peace of the Conscience;
such as pardon of since, grace to subdue it, friendship, and peace with God, fellowship with him, conformity to him, the hope of heaven and glory, the sweet serenity, tranquillity and peace of the Conscience;
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its as a hiding place from the wind and rain, and a covert from the florm, yea,
its as a hiding place from the wind and rain, and a covert from the florm, yea,
pn31|vbz p-acp dt vvg n1 p-acp dt n1 cc n1, cc dt j p-acp dt n1, uh,
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even as the shadow of a great rock in the midst of a weary land;
even as the shadow of a great rock in the midst of a weary land;
av c-acp dt n1 pp-f dt j n1 p-acp dt n1 pp-f dt j n1;
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when the soul sorely beaten with the storm of challenges, and of the apprehensions of wrath comes under the shadow and shelter of this, it presently finds ease and repose;
when the soul sorely beaten with the storm of challenges, and of the apprehensions of wrath comes under the shadow and shelter of this, it presently finds ease and repose;
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what shall I say? what can I say? words here may be swallowed up, from this proceed all the glorious priviledges of the people of God possessed and expected, in hand and in hope.
what shall I say? what can I say? words Here may be swallowed up, from this proceed all the glorious privileges of the people of God possessed and expected, in hand and in hope.
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2ly. Its excellency and efficacy appears in this;2ly. Its excellency and efficacy appears in this;
av-j. pn31|vbz n1 cc n1 vvz p-acp d;
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That it hath procured these things, to sinners, to them that had an unclean and polluted Conscience;
That it hath procured these things, to Sinners, to them that had an unclean and polluted Conscience;
cst pn31 vhz vvn d n2, p-acp n2, p-acp pno32 cst vhd dt j cc j-vvn n1;
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for who is it, I pray, that may thus draw near to God with full assurance of faith? It is not such as never had an evil Conscience,
for who is it, I pray, that may thus draw near to God with full assurance of faith? It is not such as never had an evil Conscience,
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but such as having an evil Conscience, flee unto this blood, and get it sprinkled therewith;
but such as having an evil Conscience, flee unto this blood, and get it sprinkled therewith;
cc-acp d c-acp vhg dt j-jn n1, vvb p-acp d n1, cc vvb pn31 vvd av;
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its these who had their Consciences defiled with dead works; and came to it, and got them purged from these dead works.
its these who had their Consciences defiled with dead works; and Come to it, and god them purged from these dead works.
pn31|vbz d r-crq vhd po32 n2 vvn p-acp j n2; cc vvd p-acp pn31, cc vvd pno32 vvn p-acp d j n2.
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3ly. The excellency and efficacy of it shines furth in the tenderness of the Person, that applyes the remedy to such a loathsome sickness,3ly. The excellency and efficacy of it shines forth in the tenderness of the Person, that Applies the remedy to such a loathsome sickness,
av-j. dt n1 cc n1 pp-f pn31 vvz av p-acp dt n1 pp-f dt n1, cst vvz dt n1 p-acp d dt j n1,
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and otherwayes insutable desease, or by any other hand but Christs;
and otherways insutable disease, or by any other hand but Christ;
cc av j n1, cc p-acp d j-jn n1 p-acp npg1;
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Having (sayeth the Apostle) such an high Priest over the house of God, •et us draw near; Having (Saith the Apostle) such an high Priest over the house of God, •et us draw near;
vhg (vvz dt n1) d dt j n1 p-acp dt n1 pp-f np1, vvb pno12 vvi av-j;
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The Physician is Jesus Christ himself, his blood is the cure; and he also is the applyer of the cure;
The physician is jesus christ himself, his blood is the cure; and he also is the applyer of the cure;
dt n1 vbz np1 np1 px31, po31 n1 vbz dt n1; cc pns31 av vbz dt n1 pp-f dt n1;
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and O! how very tender, dexterous and simpathizing is he: he even excells in such cures to admiration;
and OH! how very tender, dexterous and sympathizing is he: he even excels in such cures to admiration;
cc uh c-crq av j, j cc vvg vbz pns31: pns31 av vvz p-acp d n2 p-acp n1;
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He is a high Priest that is holy, harmless, undefiled, separat from sinners, and higher then the heavens; He is a high Priest that is holy, harmless, undefiled, separate from Sinners, and higher then the heavens;
pns31 vbz dt j n1 cst vbz j, j, j, vvb p-acp n2, cc jc cs dt n2;
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(He is holy and harmless himself, he loves these qualities, and is able and willing to work them in these that come to him) and such an high Priest became us, He is one that hath compassion on the ignorant,
(He is holy and harmless himself, he loves these qualities, and is able and willing to work them in these that come to him) and such an high Priest became us, He is one that hath compassion on the ignorant,
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(13) sermon (DIV2)
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and such as are out of the way; who was in all points tempted as we, yet without sin; and such as Are out of the Way; who was in all points tempted as we, yet without since;
cc d c-acp vbr av pp-f dt n1; r-crq vbds p-acp d n2 vvn c-acp pns12, av p-acp n1;
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That he may from his own experience the more kindly and strongly simpathize with his People,
That he may from his own experience the more kindly and strongly sympathise with his People,
cst pns31 vmb p-acp po31 d n1 dt av-dc av-j cc av-j vvi p-acp po31 n1,
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and succour them in all their temptations; an high Priest, that is touched with the feeling of their infirmities;
and succour them in all their temptations; an high Priest, that is touched with the feeling of their infirmities;
cc vvb pno32 p-acp d po32 n2; dt j n1, cst vbz vvn p-acp dt n-vvg pp-f po32 n2;
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The a•king of the least finger, or toe in his mystical body, stounds, up as it were, to the very heart of him who is the head thereof, And Chap. 2. It behoved him to be made like to his brethren, that he might be a merciful and faithful high Priest, &c. 4ly. The excellency and efficacy of it appears in this, even in the exceeding great freeness of his applying this cure;
The a•king of the least finger, or toe in his mystical body, stounds, up as it were, to the very heart of him who is the head thereof, And Chap. 2. It behooved him to be made like to his brothers, that he might be a merciful and faithful high Priest, etc. 4ly. The excellency and efficacy of it appears in this, even in the exceeding great freeness of his applying this cure;
dt n-vvg pp-f dt ds n1, cc n1 p-acp po31 j n1, n2, a-acp p-acp pn31 vbdr, p-acp dt j n1 pp-f pno31 r-crq vbz dt n1 av, cc np1 crd pn31 vvd pno31 pc-acp vbi vvn av-j p-acp po31 n2, cst pns31 vmd vbi dt j cc j j n1, av av-j. dt n1 cc n1 pp-f pn31 vvz p-acp d, av p-acp dt j-vvg j n1 pp-f po31 vvg d n1;
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There is no more required, but to come and receive it; to come, however unclean, and be sprinkled with his blood;
There is no more required, but to come and receive it; to come, however unclean, and be sprinkled with his blood;
pc-acp vbz dx av-dc vvn, cc-acp pc-acp vvi cc vvi pn31; pc-acp vvi, c-acp j, cc vbi vvn p-acp po31 n1;
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to confess the debt of guilt, and draw out an extract of the discharge, by virtue of his payment thereof;
to confess the debt of guilt, and draw out an extract of the discharge, by virtue of his payment thereof;
pc-acp vvi dt n1 pp-f n1, cc vvi av dt n1 pp-f dt n1, p-acp n1 pp-f po31 n1 av;
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And if there be any pollution in the Conscience, any challenge, or sore, whatever it be, he furnisheth the remedy and cure freely and frankly.
And if there be any pollution in the Conscience, any challenge, or soar, whatever it be, he furnisheth the remedy and cure freely and frankly.
cc cs pc-acp vbb d n1 p-acp dt n1, d n1, cc av-j, r-crq pn31 vbi, pns31 vvz dt n1 cc vvi av-j cc av-j.
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Now a Word to the 2d thing, viz. The necessity of this blood of sprinkling, If it be so,
Now a Word to the 2d thing, viz. The necessity of this blood of sprinkling, If it be so,
av dt n1 p-acp dt crd n1, n1 dt n1 pp-f d n1 pp-f vvg, cs pn31 vbb av,
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as we have said, if it be so virtuous and efficacious, is there not here an encouragement for the guilty, to flee to this blood? and is there not a necessity to make use of it, a very pressing,
as we have said, if it be so virtuous and efficacious, is there not Here an encouragement for the guilty, to flee to this blood? and is there not a necessity to make use of it, a very pressing,
c-acp pns12 vhb vvn, cs pn31 vbb av j cc j, vbz pc-acp xx av dt n1 p-acp dt j, pc-acp vvi p-acp d n1? cc vbz pc-acp xx dt n1 pc-acp vvi n1 pp-f pn31, dt j n-vvg,
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and vehemently urging necessity? for as it was not possible for the man slayer to stand with safety before the avenger of blood out of the city of refuge;
and vehemently urging necessity? for as it was not possible for the man slayer to stand with safety before the avenger of blood out of the City of refuge;
cc av-j vvg n1? c-acp c-acp pn31 vbds xx j p-acp dt n1 n1 pc-acp vvi p-acp n1 p-acp dt n1 pp-f n1 av pp-f dt n1 pp-f n1;
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so no more can the guilty sinner stand before his own Conscience ▪ and far less before the Tribunal of God, Who is greater then the conscience, till this blood be fled unto,
so no more can the guilty sinner stand before his own Conscience ▪ and Far less before the Tribunal of God, Who is greater then the conscience, till this blood be fled unto,
av av-dx av-dc vmb dt j n1 vvb p-acp po31 d n1 ▪ cc av-j av-dc p-acp dt n1 pp-f np1, r-crq vbz jc cs dt n1, p-acp d n1 vbi vvn p-acp,
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and till he get his Conscience sprinkled with it:
and till he get his Conscience sprinkled with it:
cc c-acp pns31 vvb po31 n1 vvn p-acp pn31:
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And therefore, seeing ye have Consciences, and guilty Consciences, many sins on your score, and though the Conscience now sleep, it will most certainly once awake,
And Therefore, seeing you have Consciences, and guilty Consciences, many Sins on your score, and though the Conscience now sleep, it will most Certainly once awake,
cc av, vvg pn22 vhb n2, cc j n2, d n2 p-acp po22 n1, cc cs dt n1 av vvi, pn31 vmb av-ds av-j a-acp j,
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and turn a hot and hard pursuer far beyond what ever any avenger of blood was,
and turn a hight and hard pursuer Far beyond what ever any avenger of blood was,
cc vvi dt j cc j n1 av-j p-acp r-crq av d n1 pp-f n1 vbds,
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and the longer that it sleep, it will pursue the harder;
and the longer that it sleep, it will pursue the harder;
cc dt av-jc cst pn31 n1, pn31 vmb vvi dt jc;
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and seing Christ Jesus is as a city of refuge, to whom ye may now flee and be sase;
and sing christ jesus is as a City of refuge, to whom you may now flee and be sase;
cc vvg np1 np1 vbz p-acp dt n1 pp-f n1, p-acp ro-crq pn22 vmb av vvi cc vbb vvi;
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Consider O! consider these words of the Apostle of the Gentiles, Acts 13. 38, 39. Which we, in the name of the Lord, say over again to you, Be it known unto you, men and brethren, that through this man is preached unto you forgivenaess of sins,
Consider OH! Consider these words of the Apostle of the Gentiles, Acts 13. 38, 39. Which we, in the name of the Lord, say over again to you, Be it known unto you, men and brothers, that through this man is preached unto you forgivenaess of Sins,
vvb uh vvb d n2 pp-f dt n1 pp-f dt n2-j, n2 crd crd, crd r-crq pns12, p-acp dt n1 pp-f dt n1, vvb a-acp av p-acp pn22, vbb pn31 vvn p-acp pn22, n2 cc n2, cst p-acp d n1 vbz vvn p-acp pn22 n1 pp-f n2,
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and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses; and by him all that believe Are justified from all things, from which you could not be justified by the law of Moses;
cc p-acp pno31 d cst vvb vbr vvn p-acp d n2, p-acp r-crq pn22 vmd xx vbi vvn p-acp dt n1 pp-f np1;
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And it is the great end and design of the Gospel, •o proclaim the mercat of grace,
And it is the great end and Design of the Gospel, •o proclaim the mercat of grace,
cc pn31 vbz dt j n1 cc n1 pp-f dt n1, vdb vvi dt n1 pp-f n1,
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and to make this offer unto you sinners freely;
and to make this offer unto you Sinners freely;
cc pc-acp vvi d n1 p-acp pn22 n2 av-j;
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seing I say, all this is, O! takewith and be humbled under the sense of your guilt, from which ye cannot be pessibly delivered any other way,
sing I say, all this is, OH! takewith and be humbled under the sense of your guilt, from which you cannot be pessibly Delivered any other Way,
vvg pns11 vvb, d d vbz, uh av cc vbb vvn p-acp dt n1 pp-f po22 n1, p-acp r-crq pn22 vmbx vbi av-j vvn d j-jn n1,
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and come forward and make use of it: And be-think your selves seriously, I beseech you, if this day of salvation be sitten,
and come forward and make use of it: And bethink your selves seriously, I beseech you, if this day of salvation be sitten,
cc vvb av-j cc vvi n1 pp-f pn31: cc j po22 n2 av-j, pns11 vvb pn22, cs d n1 pp-f n1 vbb vvn,
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and if this offer of grace be despised; your Conscience may and will certainly waken upon you, yea warr upon you most terribly,
and if this offer of grace be despised; your Conscience may and will Certainly waken upon you, yea war upon you most terribly,
cc cs d n1 pp-f n1 vbb vvn; po22 n1 vmb cc vmb av-j vvi p-acp pn22, uh n1 p-acp pn22 av-ds av-j,
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and ye will never get it quieted; but if ye will now in time imbrace, and make use of the off•r;
and you will never get it quieted; but if you will now in time embrace, and make use of the off•r;
cc pn22 vmb av-x vvi pn31 vvd; cc-acp cs pn22 vmb av p-acp n1 vvi, cc vvi n1 pp-f dt n1;
(13) sermon (DIV2)
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We dare confidently say, to the commendation of Gods grace, and of the efficacy of this precious blood of Iesus Christ, that the sinner can never lay before Christ that sin, with what ever aggravations of it,
We Dare confidently say, to the commendation of God's grace, and of the efficacy of this precious blood of Iesus christ, that the sinner can never lay before christ that since, with what ever aggravations of it,
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(13) sermon (DIV2)
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nor the disease, how filthy and loathsome soever it be, but the blood of Christ applyed by faith can aboundantly satisfie Gods Justifie for it,
nor the disease, how filthy and loathsome soever it be, but the blood of christ applied by faith can abundantly satisfy God's Justify for it,
ccx dt n1, c-crq j cc j av pn31 vbb, cc-acp dt n1 pp-f np1 vvd p-acp n1 vmb av-j vvi n2 vvi p-acp pn31,
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and pacify and purge the Conscience from the guilt and defilement of it;
and pacify and purge the Conscience from the guilt and defilement of it;
cc vvi cc vvi dt n1 p-acp dt n1 cc n1 pp-f pn31;
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And if God be pacified, the Conscience (being his deputy) dar no more challenge and pursue to death no more then the avenger of blood could the Manslayer,
And if God be pacified, the Conscience (being his deputy) dar no more challenge and pursue to death no more then the avenger of blood could the Manslayer,
cc cs np1 vbb vvn, dt n1 (vbg po31 n1) n1 av-dx av-dc vvi cc vvi p-acp n1 av-dx av-dc cs dt n1 pp-f n1 vmd dt n1,
(13) sermon (DIV2)
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when once got within the city of refuge;
when once god within the City of refuge;
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or the destroying angel, who smote all the first-born of Egypt could, or did destroy the Israelits, whose houses were be-sprinkled with the blood of the passe-over Lamb.
or the destroying angel, who smote all the firstborn of Egypt could, or did destroy the Israelites, whose houses were besprinkled with the blood of the passover Lamb.
cc dt vvg n1, r-crq vvd d dt j pp-f np1 vmd, cc vdd vvi dt np2, rg-crq n2 vbdr j p-acp dt n1 pp-f dt j n1.
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The 3d Use is, For strong consolation to Believers in Christ, And it is threefold, 1. Under the rise of a challenge, when the Conscience pursues;
The 3d Use is, For strong consolation to Believers in christ, And it is threefold, 1. Under the rise of a challenge, when the Conscience pursues;
dt crd n1 vbz, c-acp j n1 p-acp n2 p-acp np1, cc pn31 vbz j, crd p-acp dt n1 pp-f dt n1, c-crq dt n1 vvz;
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because there is here a city of refuge to run unto, A Mediator for sinners, A shield,
Because there is Here a City of refuge to run unto, A Mediator for Sinners, A shield,
c-acp pc-acp vbz av dt n1 pp-f n1 pc-acp vvi p-acp, dt n1 p-acp n2, dt n1,
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or targe to keep off such a Da•, and to quench or ward off the deadly wound of it:
or targe to keep off such a Da•, and to quench or ward off the deadly wound of it:
cc n1 pc-acp vvi a-acp d dt np1, cc pc-acp vvi cc vvi a-acp dt j n1 pp-f pn31:
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Let us make the supposition (and blest eternaly be God, through Jesus Christ, its but a supposition) What if this had not been? How dreadful would the very apprehension of a challenge, let be of the vindictive wrath of God have been? 2dly. To the sinner that flees to this city, there is strong consolation in this respect, that he shall be made welcome;
Let us make the supposition (and blessed eternally be God, through jesus christ, its but a supposition) What if this had not been? How dreadful would the very apprehension of a challenge, let be of the vindictive wrath of God have been? 2dly. To the sinner that flees to this City, there is strong consolation in this respect, that he shall be made welcome;
vvb pno12 vvi dt n1 (cc vvn av-j vbi n1, p-acp np1 np1, pn31|vbz p-acp dt n1) q-crq cs d vhd xx vbn? q-crq j vmd dt j n1 pp-f dt n1, vvb vbi pp-f dt j n1 pp-f np1 vhb vbn? av. p-acp dt n1 cst vvz p-acp d n1, pc-acp vbz j n1 p-acp d n1, cst pns31 vmb vbi vvn j-jn;
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and therefore the Believer needs not skar to make use of Christ, nor to come to this blood of sprinkling; for he waits for imployment,
and Therefore the Believer needs not skar to make use of christ, nor to come to this blood of sprinkling; for he waits for employment,
cc av dt n1 vvz xx n1 pc-acp vvi n1 pp-f np1, ccx pc-acp vvi p-acp d n1 pp-f vvg; p-acp pns31 vvz p-acp n1,
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and its the more to the praise of his exquisit skill, the moe be cleansed and cured by him through the vertue thereof;
and its the more to the praise of his exquisite skill, the more be cleansed and cured by him through the virtue thereof;
cc pn31|vbz dt av-dc p-acp dt n1 pp-f po31 j n1, dt dc vbi vvn cc vvn p-acp pno31 p-acp dt n1 av;
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ye may therefore come, and not only so, but, come with full assurance of faith of attaining whatever ye want, and would have.
you may Therefore come, and not only so, but, come with full assurance of faith of attaining whatever you want, and would have.
pn22 vmb av vvi, cc xx av-j av, cc-acp, vvb p-acp j n1 pp-f n1 pp-f vvg r-crq pn22 vvb, cc vmd vhi.
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Come therefore Believers boldly to the throne of grace, that •e may find mercy, and obtain grace to help in time of need, as on this ground the Apostle exhorts, Heb. 4. 3ly. These that have fled to this City of refuge, may quiet themselves;
Come Therefore Believers boldly to the throne of grace, that •e may find mercy, and obtain grace to help in time of need, as on this ground the Apostle exhorts, Hebrew 4. 3ly. These that have fled to this city of refuge, may quiet themselves;
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(13) sermon (DIV2)
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they are at peace with God, and with their own Conscience, their peace is as sure as Gods Covenant that cannot be annulled,
they Are At peace with God, and with their own Conscience, their peace is as sure as God's Covenant that cannot be annulled,
pns32 vbr p-acp n1 p-acp np1, cc p-acp po32 d n1, po32 n1 vbz a-acp j c-acp npg1 n1 cst vmbx vbi vvd,
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nor altered, is, And as Christs purchase is of worth and efficacy;
nor altered, is, And as Christ purchase is of worth and efficacy;
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if the covenant of grace be firm and sure, and if this blood of sprinkling be of value and efficacy, they have certainly solid grounds of peace and consolation:
if the Covenant of grace be firm and sure, and if this blood of sprinkling be of valve and efficacy, they have Certainly solid grounds of peace and consolation:
cs dt n1 pp-f n1 vbb j cc j, cc cs d n1 pp-f vvg vbb pp-f n1 cc n1, pns32 vhb av-j j n2 pp-f n1 cc n1:
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and therefore we exhort Believers in Christ on all occasions to flee to this city, to renew your applications by faith to Jesus Christ,
and Therefore we exhort Believers in christ on all occasions to flee to this City, to renew your applications by faith to jesus christ,
cc av pns12 vvb n2 p-acp np1 p-acp d n2 pc-acp vvi p-acp d n1, pc-acp vvi po22 n2 p-acp n1 p-acp np1 np1,
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and after every defilement to be-sprinkle your Consciences with this blood;
and After every defilement to besprinkle your Consciences with this blood;
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and then comfort your selves in it, and bless God, who allows such large and strong consolation on you,
and then Comfort your selves in it, and bless God, who allows such large and strong consolation on you,
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and the Mediator, who hath purchased it for you, by this his own most precious blood.
and the Mediator, who hath purchased it for you, by this his own most precious blood.
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But some tender, and exercised Soul will, belike here, Object, and say;
But Some tender, and exercised Soul will, belike Here, Object, and say;
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(13) sermon (DIV2)
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Is it not presumption for me, to comfort my self under challenges for sin? I answer, no, Thou taking with the challenge,
Is it not presumption for me, to Comfort my self under challenges for since? I answer, no, Thou taking with the challenge,
vbz pn31 xx n1 p-acp pno11, pc-acp vvi po11 n1 p-acp n2 p-acp n1? sy vvi, av-dx, pns21 vvg p-acp dt n1,
(13) sermon (DIV2)
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and being humbled for the sin that is the ground of it, and betaking thy self to this blood of sprinkling, for pardon and purging;
and being humbled for the since that is the ground of it, and betaking thy self to this blood of sprinkling, for pardon and purging;
cc vbg vvn p-acp dt n1 cst vbz dt n1 pp-f pn31, cc vvg po21 n1 p-acp d n1 pp-f vvg, p-acp n1 cc n-vvg;
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because the Apostle commands thee to comfort thy self, and sure he commands none to presume;
Because the Apostle commands thee to Comfort thy self, and sure he commands none to presume;
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To whom, I pray is it that he speaks here? Is it not to them that have an evil conscience, at least in part? and what sayes he to them? Let us draw near in full assurance of faith, and on what ground, Having our hearts sprinkled from an evil conscience:
To whom, I pray is it that he speaks Here? Is it not to them that have an evil conscience, At least in part? and what Says he to them? Let us draw near in full assurance of faith, and on what ground, Having our hearts sprinkled from an evil conscience:
p-acp ro-crq, pns11 vvb vbz pn31 cst pns31 vvz av? vbz pn31 xx p-acp pno32 cst vhb dt j-jn n1, p-acp ds p-acp n1? cc q-crq vvz pns31 p-acp pno32? vvb pno12 vvi av-j p-acp j n1 pp-f n1, cc p-acp r-crq n1, vhg po12 n2 vvn p-acp dt j-jn n1:
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When the Conscience through guilt challengeth ▪ we are called to flee to this blood,
When the Conscience through guilt Challengeth ▪ we Are called to flee to this blood,
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and having sprinkled it there with, we have warrand, to draw near, and it is not presumption to do so;
and having sprinkled it there with, we have warrant, to draw near, and it is not presumption to do so;
cc vhg vvn pn31 a-acp p-acp, pns12 vhb vvb, pc-acp vvi av-j, cc pn31 vbz xx n1 pc-acp vdi av;
(13) sermon (DIV2)
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nay resting on Christ, and comforting our selves in him, under challenges taken with, argues strong faith, wherein he hath great complacency,
nay resting on christ, and comforting our selves in him, under challenges taken with, argues strong faith, wherein he hath great complacency,
uh-x vvg p-acp np1, cc vvg po12 n2 p-acp pno31, p-acp n2 vvn p-acp, vvz j n1, c-crq pns31 vhz j n1,
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and whereby he is much glorified;
and whereby he is much glorified;
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(13) sermon (DIV2)
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for presumption will never stand before an evil Conscience, nor credit Christ, when Conscience sharply challengeth:
for presumption will never stand before an evil Conscience, nor credit christ, when Conscience sharply Challengeth:
p-acp n1 vmb av-x vvi p-acp dt j-jn n1, ccx vvi np1, c-crq n1 av-j vvz:
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So that if ye come by this new and living way, it is not presumption to lean to Christ;
So that if you come by this new and living Way, it is not presumption to lean to christ;
av cst cs pn22 vvb p-acp d j cc j-vvg n1, pn31 vbz xx n1 pc-acp vvi p-acp np1;
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but that is presumption to lean to any other thing;
but that is presumption to lean to any other thing;
cc-acp d vbz n1 pc-acp vvi p-acp d j-jn n1;
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nay the more humble boldness and confidence there be under challenges, it argues (as I just now said) the more and the stronger faith;
nay the more humble boldness and confidence there be under challenges, it argues (as I just now said) the more and the Stronger faith;
uh-x dt av-dc j n1 cc n1 pc-acp vbi p-acp n2, pn31 vvz (c-acp pns11 av av vvn) dt av-dc cc dt jc n1;
(13) sermon (DIV2)
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because its the more sickerly founded on the covenant of God, and on the blood of Christ;
Because its the more sickerly founded on the Covenant of God, and on the blood of christ;
c-acp pn31|vbz dt av-dc j vvn p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f np1;
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and it gives God most glory, when the difficulty is greatest:
and it gives God most glory, when the difficulty is greatest:
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It is no great practique to calm the Conscience, when there is no storm, but then indeed it is so,
It is no great practic to Cam the Conscience, when there is no storm, but then indeed it is so,
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when there are many waves and billows of challenges and discouragements, rising and swelling high in the way, to go over all these,
when there Are many waves and billows of challenges and discouragements, rising and swelling high in the Way, to go over all these,
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and to grip hard to this rope cast out by him, and confidently, though humbly, and in fear to make use of this remedy, which he hath graciously proposed:
and to grip hard to this rope cast out by him, and confidently, though humbly, and in Fear to make use of this remedy, which he hath graciously proposed:
cc pc-acp vvi av-j p-acp d n1 vvd av p-acp pno31, cc av-j, c-acp av-j, cc p-acp n1 pc-acp vvi n1 pp-f d n1, r-crq pns31 vhz av-j vvn:
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6594
It will never be accounted presumption by him, for serious souls to take to themselves Gods allowance on them, which is strong consolation to them who are hotly pursued,
It will never be accounted presumption by him, for serious Souls to take to themselves God's allowance on them, which is strong consolation to them who Are hotly pursued,
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and flie to this city of refuge; but it may very readily be accounted presumption to cast at his allowance;
and fly to this City of refuge; but it may very readily be accounted presumption to cast At his allowance;
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he knows well (who hath the tongue of the learned) when to give a word of consolation, and to whom;
he knows well (who hath the tongue of the learned) when to give a word of consolation, and to whom;
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and we are not to be wi•er then he.
and we Are not to be wi•er then he.
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The 4th Use is for advertisement, and warning to others, who are not Believers, but ly still in unbelief,
The 4th Use is for advertisement, and warning to Others, who Are not Believers, but lie still in unbelief,
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and slight our blessed Lord Jesus;
and slight our blessed Lord jesus;
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O! what a dreadful disadvantage, and premunire (to speak so) will ye fall under? your condition is fearful beyond what words can express, or thoughts fully comprehend;
OH! what a dreadful disadvantage, and premunire (to speak so) will you fallen under? your condition is fearful beyond what words can express, or thoughts Fully comprehend;
uh q-crq dt j n1, cc n1 (pc-acp vvi av) vmb pn22 vvi p-acp? po22 n1 vbz j p-acp r-crq n2 vmb vvi, cc n2 av-j vvi;
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Though your Conscience sleep now, It will up upon you, and the longer it sleep, it will (to speak so) waken the hungrier, and g•aw the sore•:
Though your Conscience sleep now, It will up upon you, and the longer it sleep, it will (to speak so) waken the hungrier, and g•aw the sore•:
cs po22 n1 vvi av, pn31 vmb a-acp p-acp pn22, cc dt jc pn31 vvb, pn31 vmb (pc-acp vvi av) vvb dt jc, cc vvd dt n1:
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This, O! this, is your great prejudice, ye make your selves obnoxious to the fearce wrath of the Almighty God,
This, OH! this, is your great prejudice, you make your selves obnoxious to the fierce wrath of the Almighty God,
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and to the biteing challenges and tormenting accusatsons of your own evil Conscience;
and to the biting challenges and tormenting accusatsons of your own evil Conscience;
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which will be more terrible to you then if hills and mountains did fall on you, the one will be called and cryed for as a favour in comparison of the other;
which will be more terrible to you then if hills and Mountains did fallen on you, the one will be called and cried for as a favour in comparison of the other;
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it will in that day appear, that an evil Conscience was, and is a dreadfully evil thing;
it will in that day appear, that an evil Conscience was, and is a dreadfully evil thing;
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and ye will have this aggravation of your guilt, even the dispising of the Redeemer, and of the dear price of his precious blood paved for the Ransome of Sinners;
and you will have this aggravation of your guilt, even the despising of the Redeemer, and of the dear price of his precious blood paved for the Ransom of Sinners;
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of the Physician that offered perfectly at his own cost to cure you; and of the Cautioner that offered freely and frankly to pay your debt;
of the physician that offered perfectly At his own cost to cure you; and of the Cautioner that offered freely and frankly to pay your debt;
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•nd this will wait upon you, to make the prickings, and peircings the woundings and stoundings, the ga•lings and gnawin•s of the Conscience mo•e deep and into•lerable:
•nd this will wait upon you, to make the prickings, and peircings the woundings and stoundings, the ga•lings and gnawin•s of the Conscience mo•e deep and into•lerable:
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6609
Therefore let •e in the name of the Lord, (who is in earnest with you,
Therefore let •e in the name of the Lord, (who is in earnest with you,
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and we desire according to our measure to be in earnest with you) warn you to flee from the wrath to come;
and we desire according to our measure to be in earnest with you) warn you to flee from the wrath to come;
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O! know that ye have Consciences, and that they (as I said before) will once awake;
OH! know that you have Consciences, and that they (as I said before) will once awake;
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and when they shall begin to be rouzed, O! but they will challenge, and accuse in a dreadful manner;
and when they shall begin to be roused, OH! but they will challenge, and accuse in a dreadful manner;
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lay your account to meet with such un answerable challenges, and confounding accusations;
lay your account to meet with such un answerable challenges, and confounding accusations;
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and if there be no other ground whereon ye can with safety bottom the eternal salvation of your immortal Souls, but the righteousness of Christ;
and if there be no other ground whereon you can with safety bottom the Eternal salvation of your immortal Souls, but the righteousness of christ;
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If nothing can possibly purge ▪ and pacify, cleanse and calme the Conscience, but coming to,
If nothing can possibly purge ▪ and pacify, cleanse and Cam the Conscience, but coming to,
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and washing at this fountain of the blood of Christ; O! come in time;
and washing At this fountain of the blood of christ; OH! come in time;
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if ye cannot wash your selves, put him to it, as David doth, Psal. 51. when he cryes, wash me, cleanse me, purge me, wash me throughly from mine iniquities.
if you cannot wash your selves, put him to it, as David does, Psalm 51. when he cries, wash me, cleanse me, purge me, wash me thoroughly from mine iniquities.
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It will be no excuse, I assure you, it will be no plea, nor apologie for you in the great day, to alleadge, that ye could not do it;
It will be no excuse, I assure you, it will be no plea, nor apology for you in the great day, to allege, that you could not do it;
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since he offered himself as a fountain to wash at, and to wash you all in particular that hear me this day,
since he offered himself as a fountain to wash At, and to wash you all in particular that hear me this day,
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and is doing so very seriously just now, if you will imploy, and put him to it:
and is doing so very seriously just now, if you will employ, and put him to it:
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Consider that sad word, Ier. 13. 27. Wo unthee, O Ierusalem wilt thou not be made clean? when shall it once be? it is not, canst thou not make thy self clean? but wilt thou not be made clean? To wit, by me, who am able to do it,
Consider that sad word, Jeremiah 13. 27. Woe unthee, Oh Ierusalem wilt thou not be made clean? when shall it once be? it is not, Canst thou not make thy self clean? but wilt thou not be made clean? To wit, by me, who am able to do it,
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and offer to do it freely, if thou beest but honestly willing;
and offer to do it freely, if thou Best but honestly willing;
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This will be the loud and terrible voice wherewith God and the Conscience will in that day cry to many a man and woman that lived under the Gospel,
This will be the loud and terrible voice wherewith God and the Conscience will in that day cry to many a man and woman that lived under the Gospel,
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and had this offer, Wo to thee, thou wouldest not be made clean; Thou wouldest not make use of the blood of Christ of this blood of sprinkling,
and had this offer, Woe to thee, thou Wouldst not be made clean; Thou Wouldst not make use of the blood of christ of this blood of sprinkling,
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when it was in thine offer; Thou wouldest not come to him that thou mightest have life;
when it was in thine offer; Thou Wouldst not come to him that thou Mightest have life;
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Thou wouldst not-take him for a Physician to hea• thee, but chose rather to ly still wallowing in thy filthiess,
Thou Wouldst not-take him for a physician to hea• thee, but chosen rather to lie still wallowing in thy filthiess,
pns21 vmd2 j pno31 p-acp dt n1 p-acp n1 pno21, cc-acp vvd av-c pc-acp vvi av vvg p-acp po21 n1,
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and to rot away and die in thy sores and wounds, then to come to him to be cleansed,
and to rot away and die in thy sores and wounds, then to come to him to be cleansed,
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and cured by him, though he offered to do both very freely:
and cured by him, though he offered to do both very freely:
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amongst all the w•es that will be denounced then, and executed against sinners, those against professing Christians, who lived under this Gospel,
among all the w•es that will be denounced then, and executed against Sinners, those against professing Christians, who lived under this Gospel,
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and refused to come to Jesus Christ for Life, and neglected so great a Salvation, will be the loudest and most terrible;
and refused to come to jesus christ for Life, and neglected so great a Salvation, will be the Loudest and most terrible;
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the woes of Chora•in, and Bethsaida, and of Capernaum will be more in•ollerable in the day of judgement,
the woes of Chora•in, and Bethsaida, and of Capernaum will be more in•ollerable in the day of judgement,
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then those of Tyre and Sidon; yea, the• those of Sodom and Gommorrah; How yet more terrible and intollerable, suppose ye will be the wo and judgement of them that live now under the clear and bright Sun-shine of Gospel-light? Let me therefore once more earnestly beseech and obtest you in the Name of the Lord, by the love you profess to bear to your own immortal Souls, to take with your sin,
then those of Tyre and Sidon; yea, the• those of Sodom and Gomorrah; How yet more terrible and intolerable, suppose you will be the woe and judgement of them that live now under the clear and bright Sunshine of Gospel light? Let me Therefore once more earnestly beseech and obtest you in the Name of the Lord, by the love you profess to bear to your own immortal Souls, to take with your since,
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and to flee, and speedily to flee to this city of refuge, set open before you;
and to flee, and speedily to flee to this City of refuge, Set open before you;
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least the avenger of blood, the great avenger of this despised and trampled on blood of the covenant, this blood of sprinkling, over-take you;
lest the avenger of blood, the great avenger of this despised and trampled on blood of the Covenant, this blood of sprinkling, overtake you;
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if you seek not to draw near to God, by this new and living way; but live and die under your defilement, and at distance from him;
if you seek not to draw near to God, by this new and living Way; but live and die under your defilement, and At distance from him;
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Wo upon wo, wo upon wo, will eternally take hold of you. FINIS.
Woe upon woe, woe upon woe, will eternally take hold of you. FINIS.
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