Thirdly, We must actually revive this thought in solemn duties, when we come to act the part of angels, and to behold the face of our lieavenly Father. In every duty God knowetli the frame of our hearts, and affections; and wilt thou be cold and careless in the sight of God? There God immediately is the party with whom we have to do, in hearing and praying : Heb. iv. 13, ' Neither is there any creatiu-e that is not manifest in his sight ; but all things are open and naked unto the eyes of him with whom we have to do;' Acts x. 33, 'Now therefore we are all here present before God, to hear all things that are com- manded thee of God.' He knoweth what thoughts and affections are stirring in your hearts ; God is everywhere with us, but we are not always and everywhere with God.
Fourthly, In a time of temptation. When sin assaults with the advantage of secrecy, and otlier inviting circumstances to commit it. Gen. xxxix. 9, say, ' How shall I do this wickedness, and sin against God ? ' We must check it by this consideration, God seeth, God knoweth : Esther vii. 8, ' Will he force the queen before me in the house ? ' Shall we break God's laws before his face ?
Fifthly, To make you faithful in your stations. God invests us with them, that vve may improve them for his glory. Magistrates: 2 Chron. xix. 1, 'The Lord is with you in the judgment;' Ps. xcii. 1, ' God standeth in the congregation of the mighty.' Diodorus Siculus telleth us of some heathens who had some empty chairs of state advanced above their tribunals as for their gods, to show they were present, and had an inspection over all acts of judicature : Ezek. v. 8, 'If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter ; for he tliat is higher than the highest regardeth, and thcie be higher than they.' Ministers : 2 Cor. ii. 17, ' But as of God, in the sight of God speak we in Ciirist ; ' 1 Thes. ii. 4, ' Even so we speak, not as pleasing men, but God,' who trieth our hearts. Masters of families are to walk in their houses with a perfect heart : Ps. ci. 2, ' I will behave myself
184 SERJIONS UPON 1 JOHN III. [SeK. XXVIL
wisely in a perfect way ; I will walk within my house with a perfect heart.' Though shut up in their families from the observation of others, yet God seeth them ; therefore behave yourselves wisely and prudently there. Servants : Col, iii. 22, 23, ' Servants, obey in all things your masters according to the flesh ; not with eye-service, as men-pleasers, but in singleness of heart, fearing God ; and whatever ye do, do it heartily, as to the Lord, and not unto men.'
SERMON XXVIL
Beloved, if our heart condemn us not, then have we conjidence toioards God. — 1 John iii. 2L
Here is the effect of a good conscience. In the words we have — (1.) A condition supposed, ' If our hearts condemn us not ; ' (2.) A privi- lege asserted, ' Then have we confidence towards God.'
First, The condition supposed. There are three functions and offices of conscience : there is, first, a knowledge, remembrance, or keeping up of principles, according to which our state and actions must be interpreted ; secondly, a sense of our actions, or what is done, or left undone, in conformity or contrariety to those principles ; thirdly, a judging or applying to ourselves those rules which concern our fact or state. As to the first act and office, conscience hath the force of a law and rule, informing us of good or evil. With respect to the second act, it is a witness, testifying what we have been or done. With respect to the last act, it is a judge, to condemn or acquit as the matter shall require. As, for instance, in that copulate axiom which you have, Rom. viii. 13, 'If ye live after the flesh, ye shall die ; but if ye through the Spirit do mortify the deeds of the body, ye shall live.' Take the first part ; he that ' liveth after the flesh shall die,' meaning the second death ; there conscience interposeth as a law or rule. But I ' live after the flesh ; ' there conscience interposeth as a witness : therefore I shall die the second death ; there it condemneth as a judge. Take the second clause, and you will have an instance of conscience not condemning or acquitting : ' They that by the Spirit do mortify the deeds of the body shall live ; ' but I mortify the deeds of the body, therefore I shall live. Now if conscience goeth upon a right principle, and beareth true evi- dence, the sentence and judgment remaineth firm, or in full force, be it by way of condemnation or absolution. As in the first reasoning, the conclusion must needs breed sorrow, trouble, and dejection of heart, which must not be put off till God put it away ; that is, till we break off our fleshly course of living, and obtain our pardon and peace by Jesus Christ. In the second reasoning the sentence of absolution is a ground of comfort, and giveth boldness in our approaches to God. Once more, conscience may condemn us two ways — in part or in whole ; according to the strictness of the first covenant, requiring unsinning obedience ; on the equitable terms of the second, accepting