2. The testimony of conscience must be regarded. First, because it is matter of true joy and comfort to a christian : '2 Cor. i. 12, ' This is our rejoicing, the testimony of oiu- conscience.' I prove it from the office of conscience; it is both judge, witness, and executioner. Con- science is the judgment that every man maketh upon his actions, morally considered. As a man acteth or doth anything, so he is a party ; as he lovetli to view or censure it, so he is a judge ; the morality considered as to their good or evil, rectitude or obliquity, in them, with respect to praise or dispraise, reward or punishment. Now joy is one part of executing the sentence of conscience, as fear is the other. Conscience is usually more felt after the act is over, than before or in it. For during the action the judgment of reason is not so clear and strong, the afi"ections raising mists and clouds to darken the mind. In the aet we feel the difficulties, or the pleasure of sin ; but after the act, the violence of the affection ceaseth, and then reason taketh the throne, and doth affect the mind with joy or grief, according as a man hath done good or evil — with grief and terror, if the sensual appetite have been obeyed before itself; with delight, if he hath denied himself, and been faithful with God. Rewards and punishments are not altogether kept for the life to come. Hell, is begun in an ill conscience, and a good conscience is heaven upon earth. Secondly, this joy that cometh from the testimony of conscience is very strong ; it will fortify us against false imputations, when christians can say, We are not the men you make us to be by your false reports. Job saith, ' You shall not take away mine integrity, nor will I let my
108 SERMONS UPON 2 CORINTHIANS V. [SeR. XIX.
innocency go till I die,' Job xxvii. 5. Paul would not pass for man's sentence, 1 Cor. iv. 3. Yea, it will fortify us against accusations internal, arising from defects and failings : ' I sleep, but my heart waketh,' Cant. v. 2. A gospel conscience will acquit us, yea, it com- forts in sickness : Isa. xxxviii. 3, ' Kemember, Lord, I have walked before thee in truth, and with a perfect heart.' A sick man when his appetite is gone, then he can eat nothing; a good conscience is a continual feast.
3. The latter testimony in the consciences of others is to be regarded. Here let me show you, (1.) That it is to be regarded ; (2.) How far.
[1.] That it is to be regarded.
(1.) Partly, because the safety and credit of our service dependeth upon it. When we have a testimony in the consciences of men, it is a restraint to violence : Mark vi. 19, 20, ' Herodias would have killed John, but she could not, for Herod feared John, because he was a just man.' So Paulinus was spared by Valens. Wicked men fear the good, but hate them. When their hatred is greater than their fear, then no mercy ; now it is grievous, when their fear is lessened by our scandals.
(2.) This is not affectation of praise, but doing things praise-worthy. Our care must be to do our duty, and trust God with our credit. Most men do otherwise ; they would have honour from men, but neglect their duty to God : ' Yet honour me before the people,' 1 Sam. XV. 30. We are careless of service, and yet hunt for praise. Austin's rule is good : Laus humana non appeti debet, sed sequi — it is not a thing to be desired, but it must follow of its own accord ; if it be the event of the action, let it not be the aim. So Aquinas : Gloria bene contemnitur, niJiil male agendo propter ipsam, et bene appetitur, nihil male agendo contra ipsam — a good fame is well contemned by doing nothing evil for it ; well desired by doing nothing evil against it.
(3.) Complying with the humours of men is dangerous, but leaving a witness in their consciences is safe ; for conscience is God's deputy, the most serious faculty in us. Let us convince others, though we aim not at their applause : 1 Pet. iii. 16, ' Having a good conscience, that whereas they speak evil of you, as of evil-doers, they may be ashamed, that falsely accuse your good conversation in Christ'
[2.] How far it may be regarded.
(1.) Surely so far as that we should not forfeit it by any sin, or imprudent action, or indiscretion of ours : 2 Cor. vi. 3, ' Giving no offence in anything, that the ministry be not blamed ; ' so that the profession be not blamed, that the way of truth be not evil spoken of.
(2.) So far as to make a just apology, or vindication of our credit from aspersions. As Paul in the text, wherein he doth not intend his own apology, so much as the apology of the gospel. A holy life is the best apology : 1 Peter ii. 15, 'With well-doing we put to silence the ignorance of foolish men.' Muzzle or stop the mouths of gain- sayers ; yet we may make apologies, that the truth suffer not.