Christian See to Thy Conscience, Treatise · Chapter 7 – Chapter 12
CHAP. 7. Of the Rule which bindeth Conſcience thus to conclude.
HAuing before made mention of a Rule, and of the authority thereof, by which Conſcience worketh, it is fit to know what it is.
The Rule is but one onelyonly, which is Gods Law and Will reuealed for Mans direction, in eueryevery dutie to be performed to God, or Man: a Rule for life and practiſe.
Though this Rule bee but one, it is Conſiderable three waies: firſt, as it is in nature: Secondly, as it is in the Law, and old Teſtament: Thirdly, as it is in the Goſpell, and new Teſtament.
Section 1. Of the Rule in Nature.
THis Rule in nature is Gods Law once written perfectly in Adams heart, whereby he knew his duty to God, to himſelfe, and to his Neighbour; and whereby his Conſcience was bound to ſtir him vp to all duties of holineſſe and righteouſneſſe.
But now ſince the fall, the perfectiō of it was loſt, and now onelyonly are remainders thereof in vsus, yet are theſe relicks of that perfect Law, firſt, called a Law ſtill and conuincing, Rom. 2. 14. 15. Secondly, Truth., Rom. 1. 18. 19. Thirdly, being a law and truth, it is certaine and infallible. Fourthly, It is a teaching law, 1. Cor. 11. 14. In which place, it is called Nature, that is, the Law of nature: by which men know not onelyonly ſinne in generall, but alſo many ſinnes in particular, and the iudgement of God due for the ſame, Rom. 1. 32.
The matter of this Law are certaine generall Notions, and common Principles of truth, and of knowing good and euill. So certaine, vnfallible, and durable, as neither Deuils, nor iniquitie it ſelfe, can blot out of Mans Vnderſtanding and Conſcience; ſuch as theſe be:
That there is a God; that he knowes all things, that he is to be worſhipped and ſerued; that it is a good thing to pleaſe God; that the ſoule of mā is immortall; that men muſt louelove one another; that we are to doe, as we would be done vntounto; that right is right; that it is good reaſon that eueryevery one hauehave his owne; that one muſt liue by another; that honeſt things are to be loued; & many ſuch like, which are cald the light of nature, Sparkles of Gods image after which Man was created; and is that which is commonly called the Syntereſis of Conſcience.
The end of this is, for ſuch as be out of the Church, to be as a Law for direction of Conſcience, and for common equity, and preſeruation of humaine ſocieties to liue one with an other in ſome ſort peaceably: and to make all men to be without excuſe before God, Rom. 1. 20.
By this the Heathen Philoſophers wrote their Ethicks, and Politicks; and many in their own perſons were morally honeſt, and left examples of their vertues.
Yea, ſuch is the truth of this light of Nature, and ſo convincing, as it ſhall be at the laſt day the rule, by which all the pagans, and Heathen people, ſhall bee iudged, and condemned.
Section 2. Of the ſame Rule in the Decalogue.
THe Law and light of Nature is one and the ſame for ſubſtance with the Law of the ten Commandements, which was written by God himſelfe, and giuen to Moſes for his people Iſrael.
That was, and is in the heart, this written in Tables of ſtone; that conſiſts of generall notions, this is expreſſed in more ſpeciall precepts; that obſcure and duplicate page duplicate page darke, this more cleare; that as the Text, this as a Commentarie; that is in all without ſtudy, this atteined by reading, hearing, and inſtruction; as by that men ſhall be iudged, ſo alſo by this, at laſt day, Rom. 2. 12.
This Decalogue, ſet forth in two Tables, is more largely expounded by the reſt of holy Writings in the old Teſtament.
Section 3. Of the ſame Rule in the New Teſtament.
THe Law of Nature being in the Decalogue ſet more cleerely forth, it ſelfe is explained alſo more amply in the old Teſtament; and likewiſe in the New Teſtament. In which,
1. The law of nature is mentioned, Rom. 2. 12. 14. of which a Principle is deliuered by Chriſt. Mat. 7. 12.
2. The precepts of the Morall Law are repeated, Matth. 19. 18. 19. Rom. 13. 9.
3. They are expounded in the new Teſtament more ſpiritually, and that by our Sauiour Chriſt, Matth. 5. 21. 27. 28. 33. 34. 37.
So as this Rule and Law of God, in Nature, in the Decalogue, and in the Goſpell, is one and the ſame; the firſt written in the heart, Rom. 2. 15, the ſame written in Tables of ſtone more fully, and expounded by the Prophets; and againe written in the heart of thoſe with whom God makes his new Couenant of grace, 2. Cor. 3. 3. Ier. 31. 33. Heb. 8. 10. So as they differ not, but in degree of a more large expoſition of one an other; as thus,
The Law in Nature ſaith, Thou ſhalt not commit adultery; the Decalogue goeth further, and ſaith, Thou ſhalt not couet thy Neighbours wife: then commeth a more ſpirituall expoſition thereof in the Goſpell, and ſaith, Thou ſhalt not looke vponupon a woman to luſt after her; for he that ſo doth, hath committed adultery with her already in his heart. So the Law in Nature ſaith, Thou ſhalt not murther; the Decalogue ſaith alſo, Thou ſhalt not kill; but the Goſpell extends it to anger, rayling ſpeeches); Matth. 5. 22, and telleth vsus plainely, that hee that hateth his brother is a murtherer, 1. Ioh. 3. 15.
Though the ſenſe be inlarged, yet the Law is one and the ſame; and this is the Rule which guideth and bindeth Conſcience, properly and immediately from God.
Mans Law alſo bindeth Conſcience; for obedience is due for Conſcience ſake, Rom. 13. 5. that is, for the Lords ſake, 1. Pet. 2. 13. So farre, as the Lawes of men hauehave ground and warrant from Gods Law, but if contrary thereto, Conſcience is free, Exo. 1. 17. Dan. 3. 18. Act. 4. 19. and 5. For man hath not power ouer Conſcience, but onelyonly God.
CHAP. 8. With whom it is, that Conſcience, by this bond of the Law, hath to doe.
COnſcience is bound to hauehave to doe onelyonly with him whoſe Conſcience it is.
For it is a reflecting knowledge vponupon a mans ſelfe, as is before declared. And we read in ſcripture, that Dauids Conſcience ſmote himſelfe, 2. Sam. 24. 10. and the Conſcience of the Iewes was pricked: eueryevery one felt the ſting thereof within himſelfe, Act. 2. 37.
Hence it is cleare then, that ſuch as complaine, that at Eaſter they cannot come to the holy Communion, becauſe their Conſcience troubles them, for the wrong another doth them, that they falſly belie Conſcience; for it meddles not with other mens actions againſt thee, but onelyonly with thine againſt others. If it bee Conſcience, then it would tell thee of thine impatiency, of thine vncharitableneſſe, and malice againſt him thou doeſt complaine of; and not of his iniury done thee; for this may bee Knowledge, but is no act of Conſcience.
Queſt. Here it may he asked, whether my Conſcience hath neuer any thing to doe with other men?
Anſw. Nor properly, as the words, and deeds be an other mans, but as any way they become mine, by aſſent, conſent, Counſell, command, or occaſioned by my example, and ſo forth. The ſinnes of Ely his Sons were his by conniuencie; the murthering of Naboth, by Ieſabels command, became Ahabs ſin through conſent. Vriahs death was made Dauids by command. Iudas treaſon, the Scribes and Phariſies were guiltie of, by hireing him to doe it for money; whereupon Conſcience accuſeth.
Conſcience meddles with me, in behalfe of another, as farre as I am to thinke or ſpeake of him, as in Conſcience I take him to be. Iury-men giuegive in their Virdict upon others from their Conſcience in this reſpect. Hence is it that we vſe to ſay, of my Conſcience he is an honeſt Man; Hereupon alſo it is, that one will appeale to the Conſciences of other men for iuſtification, and approbation in their faithfulneſſe, as we may reade that S. Paul did in his appeale to the Corinthians, 2. Cor. 4. 2. and 5. 11.
CHAP. 9. What it is, which Conſcience meddles with in him whoſe it is, and how farre.
COnſcience hath great imployment, and much buſineſſe, with the whole Man; with all his thoughts, words, and deeds, as they hauehave any relation between God and him.
It hath to doe with Man, as farre as the rule, which binds it, hath to doe with Man, in commanding, and in forbidding him any thing, or any way directing him in any thing. Now for that particulars may more ſet out the power and authoritie of Conſcience, I will inſtance wherein Conſcience hath to doe, as farre as I find in holy Writ, and as our owne experience will witneſſe:
Section 1. With Vnderſtanding.
FIrſt, it hath to doe with the vnderſtanding, the Informer it ſelfe, which ſets Conſcience on worke: and this it doth touching the right uſe and well employing of the Wit and Vnderſtanding. Pauls Conſcience had to doe with his Wiſedome in the exerciſe of preaching, 2. Cor. 1. 12. Conſcience will tell vsus, whether our WiſedomeIam. 3. 16. 17. bee earthly, ſenſuall, diuelliſh, or heauenly. We muſt therefore take care of the vſe of our Wit for Conſcience ſake.
Section 2. With thoughts.
COnſcience meddles with Thoughts; becauſe the Rule hath to doe with them: Mat. 9. 4. Heb. 4. 12. 2. Cor. 10. 5. & therfore Conſcience. Whereupon Dauid checks himſelfe touching his Thoughts, Pſal. 77. 10. 11. The Godly by experience, feele the work of Conſcience herein: and men vſe to appeale to their Conſciences, and to call them for witneſſe touching Thoughts. Hence is it that men will ſay; My Conſcience tels me, I neuer thought it, and ſo forth. Thought therefore is not free: Conſcience hath charge ouer it, by the Rule binding, which binds it.
Section 3. With the Memorie.
IT hath to doe with Memorie, as it reteineth euill, and forgets that which is good: for the Rule, that is, the Word doth bind vsus to remember, and not forget our duty; Eccleſ. 12. 1. Heb. 13. 2. 16. Therefore exerciſe Memory well, elſe Conſcience will round thee for it, and God will puniſh thee, Pſal. 50. 22.
Section 4. With the Will, and Affections of the heart.
COnſcience lookes to the bent and inclination of the Will; by which Paul could ſay, Will is preſent with mee, Rom. 7. 18. It obſerues the heart; for it was Pauls Conſcience, that could make him ſpeake of the ſimplicity and ſincerity of his heart, 2. Cor. 1. 12. ſo it made Abimelech ſpeake, Gen. 20. 6. and Hezekiah of their vprightneſſe of heart, Iſai. 38. yea, it is ſo acquainted with the hart, as it is often called the Heart, 2. Sa. 24. 10. Act. 2. 37. And hath to doe with the Affections; for the rule bindeth Conſcience both for the wel-ordering of them; alſo to place them aright, and to moderate them. Therefore Saint Pauls Conſcience could witneſſe both of his ioy, 2. Cor. 1. 12. and of his ſorrow. Rom. 9. 2.
Section 5. With Conſcience it ſelfe.
COnſcience is ſo vpright, that it meddles with it ſelfe, by the reflecting Knowledge vponupon it ſelfe, from the Rule, as the eye ſeeth it ſelfe by the reflection of a Glaſſe: for it being informed and rectified, it will cenſure the former deadneſſe, and erroneouſneſſe thereof, according to the binding power of the Rule directing the Conſcience.
Thus we ſee how, and with what it hath to doe with in the Man whoſe Conſcience it is.
CHAP. 10. What Conſcience hath to doe with him, in reſpect of his outward actions, whoſe Conſcience it is.
WHatſoeuer it bee, in word or deed which hath any relation to God, and commeth vnderunder the Rule of Gods Word, that ſame is it which Conſcience muſt, and will meddle with: as by theſe inſuing particulars it may appeare.
1. It hath to doe in Baptiſme, anſwering to God for the baptiſed (if one of yeeres) as others doe for an Infant to the Miniſter, 1. Pet. 3. 21.
2. With Miniſters in preaching, concerning the matter, as alſo for the manner of their preaching, 2. Cor. 1. 12. and how thereby they profit their Hearers, 2. Cor. 4. 2. and 5. 11. or deceiue them with doctrines of Diuels, through a ſeared Conſcience, 1. Timoth. 4. 2.
3. With our hearing and learning, as alſo with vsus, for the keeping of the miſterie of Faith, 1. Tim. 3. 9. So as loſe Conſcience, we loſe our Religion, 1. Tim. 1. 19.
4. With vsus, in the defence of our Religion, and in making an anſwer for it; as alſo how, and in what a commendable manner we doe it; to wit, readily, meekely, and reuerently, as it becomes Chriſtians, 1. Pet. 3. 15. 16.
5. With vsus, in our morall honesty, as we bee naturall men, led according to the light of nature, and Principles of Reaſon, Rom. 2. 15.
6. With vsus, touching our ſeruing of God purely, 2. Tim. 1. 3. without dead workes, not reſting in the outward act,. Heb. 9. 9. 14. as alſo concerning Idollworſhip, to which no allowance muſt bee giuen, 1. Cor. 8. 7. 10. As ſoone as Naaman acknowledged the true God, his Conſcience wrought in him to diſauow Rimmon their falſe God. Conſcience is a great ſtirrer in matters of Religion, yea in matters ſeeming indifferent, 1. Cor. 8. 13. by which ſcandall may ariſe.
7. With vsus, about the meanes of our attonement with God; both vnderunder the Law, as now vnderunder the Goſpell, Heb. 9. 9. 14. through Chriſts blood, by which it is ſo pacified, as it is not popiſhly troubled about making any ſacrifice for ſinne, Heb. 10. 2. 8.
8. With vsus, about our drawing neere to God with confidence and aſſurance, 1. Ioh. 3. 20. 21. Heb. 10. 22.
9. With vsus, concerning our words, as our ſwearing and curſing of others, Eccleſ. 7. 22. as Shemei did Dauid, 1. King. 2. 44. and Peter himſelf; for the Rule, Chriſts words, came to his remembrance, and then his Conſcience wrought ſorrow: for the Rule toucheth our words, Mat. 5. 22. and 12. 36. 37.
10. With vsus, about our whole life and conuerſation, Act. 23. 1. Heb. 13. 18. 2. Cor. 1. 12. And here, if we ſinne ſecretly and bee holy in ſhew, as Scribes and Phariſies, Ioh. 8. 9. It lookes to our charitie, which muſt come from a pure heart, and a good conſcience, 1. Tim. 1. 5. It obſerues how we can and do endure iniuries and wrongs offered; and with what patience we can beare them, 1. Pet. 2. 19. 20. It markes our obedience to authority, Rom. 13. 3.
11. With vsus, touching our affection in deſiring the ſaluation of others, Rom. 9. 1. 2. and that we pray for ſuch as be faithfull Miniſters of Chriſt, and thanke God for them, 2. Tim. 1. 3. 4.
12. With vsus, when wee are ready to goe awry, and out of the way, Iſai. 30. 21. and to fall from the truth; for it would not hauehave us, nor will ſuffer vsus to fall from our Religion, except wee put it away, as did Hymeneus and Alexander, becauſe it too buſily troubled them, 1. Tim. 1. 19.
Thus wee ſee what a charge Conſcience hath vponupon it, and how many things it hath to looke vntounto within, and without vsus.
CHAP. 11. Of the acts and offices of Conſcience: and firſt here of the firſt act.
COnſcience muſt needs hauehave much to doe; for it hath many offices, wherof the firſt is to bee Mans Ouer-ſeer By the helpe of the Vnderſtanding it is the eye, looking thorow the whole Man, within and without: him, for his thoughts, words, & deeds. This is the Lords Candle, ſearching all the inward parts of the belly, Prou. 20. 27. But how is this? By beholding the Rule with the Act, as before is noted: for by this, Dauids Conſcience, expreſſed by the word reines, taught him, Pſalm. 16. 7. 8. ſetting the Lord, that is, his Commandements before him, as the Rule for direction. The Rule and Act ſeene together is the very life of Conſcience: theſe two together make Conſcience, as body and ſoule make a Man.
If theſe be feuered, Man is not led by Conſcience, but by ſome other thing, as Senſe, Will, Appetite, Fantaſie, Imagination, examples of other, cuſtome, commands, counſell and aduiſe of men; or by Satans ſuggeſtion deluding and beguiling.
Remember this Ouerſeer, this Eye, if I may ſo ſay, of God within vsus; for what it ſeeth, God ſeeth; we care to hide ourwayes from men; but we cannot couer them from our Conſciences, which will be as a thouſand witneſſes one day, and now here behold vsus as we be.
CHAP. 12. Of the ſecond act of Conſcience.
COnſcience ſeeing, and diligently obſeruing Man in all his courſes open and ſecret, within him and without him; it then acquaints himſelfe with himſelfe making him to ſee, and know himſelfe to bee truly that which indeed hee is, by beholding the Rule with his actions. The glaſſe without the eye ſeeing into it, cannot ſhew to a man his countenance; nor the eye, if the glaſſe bee wanting; but both together: So is it in this; the eye of Conſcience beholding the Rule, and reflecting vponupon mans thoughts, words, and deeds, it tells him plainely betweene God and him, that hee is honeſt or diſhoneſt, chaſte or vncleane, mercifull or a niggard, compaſſionate or hardhearted, humble or proud, vpright or fraudulent, eaſily intreated or reuengefull.
Therefore learne truly of thy Conſcience what thou art, and how thy ſtate ſtands betweene God and thee. Reſt not vponupon thy conceit, nor vponupon the report of thy Neighbours, neither vponupon mens flatteries, nor vponupon mens euill ſpeeches; but goe to the plaine dealing of thy Conſcience looking to the Rule, and what it ſaith that belieue to be true, whether it ſpeake well or ill. For it feares not to tell thee the truth, it cannot flatter, lye, nor cogge, neither will it ſlander thee, nor lay any thing to thy charge vniuſtly: but as the Rule and Act agree, ſo will it tell thee what thou art in Gods preſence.