Christian See to Thy Conscience, Treatise · Chapter 15 – Chapter 22
CHAP. 15. Of the fifth act and office of Conſcience.
COnſcience, as a faithfull Scribe, hauing written down eueryevery thing, good and bad, it becommeth a witneſſe, Rom. 9. 1. My Conſcience beareth witneſſe, ſaith Saint Paul: which act of it is twofold, either with vsus, or againſt vsus, as wee may ſee in Rom. 2. 15.
Section 1. Of Conſcience witneſsing with vsus.
THis act of Conſcience is called excuſing, Ro. 2. 15. and in witneſſing for vsus it hath reſpect both to time and thing.
1. For time, either paſt, or preſent, or to come: concerning time paſt, we ſee an example in Iob, whoſe conſcience, by the helpe of Memory, witneſſed many good things for him, Chap. 23. 11. 12. and 29 12. 17. So likewiſe in Ioſeph, Gen. 40. 15. and in Saint Paul, Act. 23. 1. and in the Prophet Samuel, 1. Sam. 12. 3. for what they ſpake for their iuſtification, it was vttered by the warrant of Conſcience in ſuch holy men: and not from an impudency of face, as the wicked doe.
For the time preſent, we hauehave an example in Saint Paul, who had his Conſcience witneſſing with him for his preſent eſtate, 1. Cor. 4. 4. for his words, and alſo for the inward affection of the heart, Ro. 9. 1. 2. The like wee hauehave in Peter after his fall, whoſe Conſcience, after repentance vnfained, made him to appeale to Chriſt touching his louelove: his conſcience encouraged him to ſay to Chriſt, Thou knoweſt that I louelove thee, Ioh. 21. 15. 16. 17.
Thus we ſee how Conſcience witneſſeth for vsus for time paſt and preſent. Some mens conſciences may beare witneſſe for the time paſt, as Hymeneus, and Alexanders, and Demas might; but not for the preſent, becauſe they fell away. But a Pauls conſcience will witneſſe for the time paſt, and time preſent too, 2. Tim. 1. 3. Heb. 13. 18.
Touching the time to come, conſcience is not altogether ſilent: not that it can witneſſe for vsus, what wee yet neuer thought, ſpake, or did; but, in reſpect of our reſolution for the time to come, it can witneſſe with vsus, that wee doe reſolue to doe well, and endeauour it, as Paul ſpeakes, Act. 24. 16. and as Iob ſaid, that his heart ſhould not reproach him ſo long as he liued, Iob 27. 6.
2. For the thing it beares vsus witnes of, which is both for matter & manner. For matter, Nehemiah his conſcience ſtood for him, Nehem. 13. 14. 22. for manner, Saint Pauls in his teaching, 2. Cor. 1. 12. that it was in godly ſimplicitie and ſincerity: ſo Abimelechs conſcience witneſſed for his integrity and innocency in taking Sarah, Gen. 20. 6. For both matter and manner, in Hezekiah, Iſai. 38 3. he walked with God, and this he did vprightly.
Labour to hauehave Conſcience witneſſe both; for many mens conſciences will witneſſe for them, that they hauehave been at Church, heard the Word, prayed, ſung Pſalmes, receiued the Sacraments; but it will not witneſſe for them, for the name of doing; but rather condemne them for their vnpreparednes, their hypocriſie, meere formality, &c.
Section 2. Of Conſcience witneſsing againſt vsus.
THis act of Conſcience is called accuſing, Ro. 2. 15. and as in excuſing it hath regard to time and thing; ſo here in this likewiſe.
Concerning the time; Firſt, paſt, it accuſed Ioſephs brethren of that which was committed long before, Gen. 42. 21. ſo it did Shimei, 1. Kin. 2. 44. Dauid, 2. Sam. 24. 10. Adonibezek, Iudg. 1. 5. and the Iewes, Act. 2. 37. Secondly, for the time preſent, it wrought vponupon the Scribes and Phariſies, Ioh. 8. 7 9. So vponupon Belſhazzar, Dan. 5. 6. the Lepers of Samaria, 2. King. 7. 9. and vponupon Felix, Act. 24. 25. accuſing them for their ſinfull courſes wherein they liued; as alſo of their irreſolution to mend for the time to come.
As touching matter and manner, Conſcience will not halt. It will tell Dauid of his blood-guiltineſſe, 2. Sam. 12. Pſal. 51. and it will accuſe Iudas for his treaſon. As alſo other for the ill manner, and by-end in their otherwiſe good actions; as Hamor and Sichemites for receiuing circumciſion for worldly and carnall reſpects: Iehu for his counterfeit zeale; Scribes and Phariſies for their faſting, praying, giuing of almes; Simeon and Leui for pretending Religion to bee reuenged; ſome for following Chriſt for loaues, Ioh. 6. 22. 24. and the Iewes for their hypocriticall faſting for a day, Iſai. 38. And thus much for the fifth act and office of Conſcience.
Section 3. Of ſome queſtions propounded and anſwered concerning the accuſation of Conſcience.
Queſt. 1. WHether this power to accuſe was in Adam before his fall?
Anſw. It was, but not in act; becauſe there was in him no matter, or cauſe wherby conſcience ſhould accuſe him: yet that it had power, it is cleare; for preſently vponupon his tranſgreſſion it accuſed him. And the Text ſaith, that their eyes were opened, that is, the eye of the Vnderſtanding, and the eye of the Conſcience, by which they knew what they had committed againſt God. Their eyes were opened, but no new qualitie wrought in the ſoule, other then they had before.
Queſt. 2. If aptneſſe to accuſe was in the Creation, it may bee asked, Whether it bee now an euill Conſcience that accuſeth.
Anſw. It is not ſimply euill: Firſt, becauſe this power was and is from God. Secondly, becauſe God doth approue of it when it accuſeth rightly, 1. Ioh. 3. 23. Thirdly, becauſe herein it is as Gods Regiſter booke, by which he will proceed againſt the wicked at laſt day, Reuel. 20. Fourthly, becauſe it is a meanes of much good, through Gods bleſſing, as of ſorrow for ſin, of feare to offend, and becomes as a preparatiue to repentance ſometime, Act. 2. 37. Fiftly, becauſe it is in the beſt of Gods children, and a bleſſed meanes to worke in them renewed repentance vponupon a fall.
Queſt. 3. If it be not to be called an euill Conſcience, whether may it be termed a good Conſcience?
Anſw. From the accuſation ſimply it cannot bee called a good conſcience: Firſt, becauſe it is a defectiueneſſe, in reſpect of that peace which man had in the Creation, and ſhall enioy in heauen. Secondly, becauſe it followeth vponupon Adams fall as a puniſhment for ſinne here, and the worme in hell hereafter. Thirdly, for that all the wicked hauehave an accuſing conſcience, but not a good conſcience.
Therefore the conſcience, from the very act of accuſing, cannot hauehave the name of either a good or an euill conſcience, but as the perſon is, in whom it is. For if hee bee euill, his conſcience is euill, though in ſome thing it excuſe him: and if he bee a good man, his conſcience is good, though it ſometime accuſe him.
CHAP. 16. Of the ſixth act and office of Conſcience.
WHen Conſcience hath eyed well Man, made him acquainted with himſelfe, written downe his thoughts, his doings, and ſayings, accuſed or excuſed him, then it ſits downe, as a iuſt Iudge of Oyer and Terminer, to heare and determine, to giuegive ſentence, againſt which there is no appeale to be made.
This ſentence is twofold, either to acquite and abſolue, or to bind and condemne, Rom. 14. 22. 1. Co. 11. 31. 1. Ioh. 3. 20. 21.
In condemning, it makes him ſee his ſinne, and ſo cauſeth him to thinke and ſpeake baſely of himſelfe, and of his ill deeds, as Dauid did; I hauehave done very fooliſhly, 2. Sam. 24. 10. and was as a beaſt, Pſal. 73. 22. and to confeſſe with the prodigall ſonne, that he is vnworthy to bee called Gods childe, Luk. 15. Laſtly, it will make him apply, as iuſtly deſerued, the hand of God againſt him, as Ionah did, Chap. 1. 12. and Dauid, 2. Sam. 24 17. and withall to acknowledge the Lord to be righteous, as did Rehoboam, 2. Chron. 12. 6.
In abſoluing it doth not reproach a man, Iob 27. 6. but doth make him ſtand vponupon his innocency (wherin he is guiltleſſe) as it did Dauid againſt Sauls malice, enuy, and falſe accuſations.
This Iudge let vsus take notice of, and labour for abſolution from it, and beware of its ſentence of condemnation, for God will ſecond it; who is greater then thy conſcience, 1. Ioh. 3. 20.
Queſt. How may we know when Conſcience doth indeed abſolue or condemne.
Anſw. By the effect and worke of it vponupon the heart preſently vponupon the ſentence giuen.
1. If it acquite, then it will make the heart reioyce, 2. Cor. 1. 12. It will comfort him againſt all that may bee ſaid againſt him, as Iob was by it, ſay his comfortles friends againſt him what they could. It will make him lightly to eſteeme the peruerſe opinions, & vaine cenſuring of him, 1. Cor. 4. 3. It will make him bold towards God, 1. Ioh. 3. 21. and before men, as bold as a Lyon, without feare, as Paul was before the Councell, becauſe hee had liued in all good conſcience, Act. 23. 1.
2. If it condemne, then the heart is made ſad and ſorrowfull, as it was in Iudas: then it workes ſhame, Gen. 3. feare, Wiſd. 17. 11. trembling in a Felix, and horrour in Belſhazzar, Dan. 5. 6. & diſquiets the whole Man. And thus much for all the offices of Conſcience.
CHAP. 17. Of the reaſons why God hath placed ſuch a thing in the ſoule of man.
GOd hath been pleaſed to place this thing which we call Conſcience, to exerciſe its offices in man for many reaſons.
1. To be a witneſſe for God, in his iuſt proceeding againſt man, to enforce him to ſay, that God is iuſt.
2. To make a man, in deſpite of all Atheiſticall ſuggeſtions from Satan, to acknowledge a God, and that hee is, firſt, a God of power, that can ſet ſuch an ouer-ruler in man. Secondly, a God of wiſdome, that hath put ſuch a Spie in man, as can ſearch into the heart; and ſuch an Intelligencer, as can finde out the deceits thereof, and make man acquainted therwith. Thirdly, a God of mercy, that was pleaſed to giuegive vntounto Man ſuch a truſty Aduiſer, and ſuch a faithfull Counſeller to direct him, if hee will be aduiſed and counſelled. 4. A God of iuſtice, that hath ſo ready a Tormenter in Man to puniſh him, if needs hee will bee rebellious, and porſiſt in ſinne.
3. To procure due reuerence, and obedience to Gods commands, to his ſeruice and worſhip, and to all his ordinances, which without this Conſcience Man corrupt would neuer doe.
4. For Mans ſpeciall good ſundry wayes; as firſt, to make a Man to know himſelfe, and to ſee into himſelfe, for the better ordering and diſpoſing of himſelfe towards God and Man. Secondly, to hearken vntounto Gods word, and to make vſe thereof, inwardly and outwardly, in life & conuerſation, which men would neuer doe, if they had no conſcience. Thirdly, to know how to apply to our ſelues Gods iudgements, with feare and awfulneſſe to his Maieſtie. Fourthly, to vphold humane ſociety in families, in Townes, Cities, in Church and Commonweale. For if in any of theſe any thing be amiſſe, it is becauſe men hauehave not Conſcience ruling, nor the Court of Conſcience kept within them.
CHAP. 18. Of the excellency of Conſcience aboue all other faculties in the ſoule.
COnſcience, that prepotent faculty, farre excelleth all the other faculties many wayes.
1. It is the moſt principall part of Gods Image in Man, and moſt reſembling God in ſincerity, vprightneſſe, impartialitie without ſiniſter reſpect, it is all one to the rich and poore; it encourageth the meaneſt in a vertuous courſe, and will not flatter the greateſt in any euill way.
2. It is as Gods Vicegerent ouer all the reſt, and ouer the whole Man; it commands and rules him and them; it keepes Court, to which eueryevery power of the ſoule oweth homage and ſeruice; to which Court they muſt come vponupon ſummons, to the ſentence whereof they muſt ſtand without appeale.
3. It retaineth more rectitude and originall purity (if any at all remaine) then any of the other. For it would neuer faile in performance of its dutie, if the other did not faile it, and corrupt it.
4. It is that onelyonly which diſcouers a man to himſelfe, and all that which is in him, to make him iudge of himſelfe aright.
5. It is not ſubiect to Man, nor can a Diuell ouerbeare it, but it will make him to tremble.
6. It is that which onelyonly can and doth in Man frame him to that which is good, and reſtraine him from euill, which power is not in any of all the other faculties.
7. And laſtly, it is that within Man which God duplicate page duplicate page will iudge him by at the laſt day, Reuel. 20.
Therefore ſeeing it is ſo excellent, and excelling the reſt, let vsus moſt eſteeme it, and make moſt of it, as our deareſt friend, or our dreadfulſt foe.
CHAP. 19. That all men, as they ought, are not ſubiect to the authoritie of Conſcience, and what bee the cauſes thereof.
THough Conſcience be ſo excellent, and hauehave from God ouer Man ſo great authority, yet is it of moſt but poorely obeyed: for ſome will allow what Conſcience condemneth, Rom. 14. 22. Some will deny, as Caine, what it tells him is true: ſome will not amend, though it make them, like a Foelix, to tremble: ſome will put it away, that it may not trouble them in their falling away, as did Hymeneus and Alexander; in the moſt it hath little command, and the principal reaſons are theſe.
1. Is from Conſcience it ſelfe, which ſince Adams fall hath loſt of it ſoueraigntie, and commands but weakely in moſt, by reaſon of that hereditary corruption which ſtickes to it, as well as to the other faculties.
2. Is abuſe of the wit for mens priuate ends, which made Ahitophel ioyne with Abſolom againſt Dauid, and Ieroboam to ſet vp his golden Calues: for the Conſcience of either of theſe could not but tell them, that they did moſt wickedly againſt both God and man: The abuſe of wit, in finding ſubtill diſtinctions to deceiue Conſcience, is that which makes the Word to hauehave no power to bind, nor Conſcience to vſe it authority ouer man: but men will runne into errors, ſuperſtitions, and other euils many, and manifold.
3. Is wilfulneſſe, as in ſome Iſraelites, Deut. 1. 42. 43: and once in Dauid, when hee would number the people, 2. Sam. 24. Satan prevailing therein, 1. Chro. 21. This made Ionah diſobey God, yea to contend with him, and Simeon and Leui to bee brethren in euill, and cruelty. Gen. 49. 6. Where this willfullneſſe is, it makes him preſume againſt his conſcience, as did Ieroboam, and Amaziah, and Ioaſh, when the Prophets did reproue them.
4. Is violence of affection, ouer-ſwaying Conſcience, ſilencing it, or giuing a deafe eare to it: violent luſt ouerbore Conſcience in Ammon abuſing his Siſter Thamar, Dauid in adultery with Bathſhebah, Ruben in abuſing his Fathers concubine, and ſuch other like examples. Couetous deſires hinder Conſcience workes, as wee may ſee in Iudas, and in thoſe mentioned in Ezech. 33. 31. 32. a crowd of worldly buſineſſes, and deſire to bee rich, hinder the voice of Conſcience, that it cannot bee heard, nor attended vntounto. Worldly feare, the diſpleaſure of the mighty will make a Pylate doe againſt his conſcience clearely conuicted, and conuicting him: Feare made Peter bar vp his conſcience from commanding him a while; Deſire of honour, and to keep a mans place in greatneſſe,2. Sam. 2. 8. with 3. 9. 18. will make an Abner, againſt his owne knowledge and conſcience, withſtand Dauid in his right, and vphold an other in a wrong title. Anger in Ionah, and reuengefullneſſe in Simeon and Leui made them neglect Conſcience. Hatred and enuy in Cain, inIoh. 12. 42. 43. Scribes and Phariſies louelove of mans praiſe, more then Gods, made the authority of the Court of Conſcience within many of the chiefe Rulers to bee of no force.
4. Is not to giuegive credit to Gods threats, but to make a peraduenture of them. This made Eue to ſlip by Conſcience, as thouſands now do, becauſe they beleeue not the threatenings of God in his word, and vttred by his miniſters.
V. Is great proſperity. This made Manaſſes to run his ſinfull courſes, not hearkening to the Word and his conſcience, till hee was in miſery, 2. Chro. 33. 10. 12. Theſe are hinderances to the command of Conſcience, and in moſt make it to hauehave little or no authoritie ouer them.
CHAP. 20. Of the things which will make Man to hearken vntounto Conſcience.
TO further the authority of Conſcience, and to make it preualent within vsus, we muſt,
1. Be conuerſant in Gods Word, and ſuffer it to take place in vsus.
2. Beleeue certainely the Lords threats againſt ſinne, as Ahab did; for then Conſcience wrought in him ſomething, 1. King. 21. 21. 28.
3. Remember what we heare from God, this wrought upon Peters Conſcience, Mat. 27.
4. Moderate euer our paſſions, and bridle luſts, that reaſon and religion may take place.
5. Learne the end and vſe of adverſity, of afflictions and croſſes.
6. Admit of, and ſubmit to a powerfull miniſtery, ſuch a miniſtery as Nathans was to Dauid, Pauls to Felix, Iohn Baptiſts to Herod, and Peters to the Iewes, Act. 2. And auoid flattering Teachers, for they ſtrengthen men in ſinne, that they cannot yeeld to Conſcience. Ier. 23 14.
7. And laſtly, be perſwaded that the voice of Conſcience is Gods voice within vsus. By theſe may we advance the power and authority of Conſcience ouer us, and ſo become obedient thereunto. Now followes the kinds of Conſcience.
CHAP. 21. Of the kinds of Conſcience, and ſtrſt of the euill Conſcience.
COnſcience is in it ſelfe but one; yet, becauſe of the qualities thereof, it is ſaid to bee twofold, a bad and a good Conſcience: that there is an euill Conſcience it is cleare, of which Saint Paul ſpeakes, Heb. 10. 22.
This euill Conſcience isHeb. 9. 12. the Conſcience vnpurged from dead workes, and is inTit. 1. 15. eueryevery vnregenerat whoſe mind is defiled.
There is a difference betweene euill in the Conſcience, and an euill Conſcience; The euill in it may hauehave reſpect to the impuritie of it remaining in the very Regenerate; becauſe it is not perfectly renewed; but ſome corruption may ſtaine it, as well as the other faculties: but the euill Conſcience is wholly corrupt.
Section 1. In whom it is.
THis euill Conſcience is in eueryevery one borne after the fleſh, in all the Children of Adam, partakers of his fall. None borne in originall ſinne hath a good conſcience naturally; but it is corrupt from the womb, as the whole ſoule is.
Section 2. How it comes to be ſo.
THe Conſcience comes to be euill by the hereditary corruption, and inbred polution; by the mind defiled by vnbeliefe. Tit. 1. 15, and by dead workes, Heb. 9. 12. till it be purged by Chriſts bloud;
Section 3. How it continueth to bee euill.
THis euill Conſcience ſo continueth, Firſt, by the forſaid ill birth in him that is not borne a-new: Secondly, by ill breeding and bad education, Thirdly, For want of a faithfull and painefull miniſtery, for informing of iudgement, and rectifying of Conſcience. Fourthly, The want of Gods bleſſing in the miniſtery. For a Paul only plants, and an Apollos waters. Fifthly, hatred in an Achab againſt a M…chaiah, 1. King. 22.againſt an Eliah, enuie in Scribes and Phariſies againſt Chriſt and his Apoſtles, hating reproofe, andPro. 29. 1. Pſal. 50. to be reformed. Sixthly, affecting ſoothing teachers, flattring friends, belieuing them, and the deceitfulneſſe of a mans owne heart. Seuenthly, the turning of the grace of God into wantonneſſe. Eightly, to abuſe the light of a mans knowledge making it ſtoop to his will; Ninthly, to be blinded by Satan. Laſtly, pride and ſelfe conceitedneſſe,Pſal. 36. 2. pleaſing himſelfe in his owne way. Theſe ſuffer not conſcience to be reformed, but keep it ill ſtill.
Section 4. Of the meanes to be vſed for amending it.
NOthing is ſo bad, but good meanes may amend it; this euill Conſcience may be bettered, both in children, and in others of more yeeres of diſcretion.
In children by good education and inſtruction in Gods word, by correction with inſtruction, by reſtraint from euill words and deeds, and from euill company, by timely employing them in ſome vocation, and by holding them vnderunder gouernement in a good courſe.
In other of yeeres, by getting acquaintance with the rule, to vnderſtand it well, by ſquaring their whole life thereafter, by daily ſearching and trying their waies by the rule; and by obſeruing their agreeing with it, to hold on with encreaſe, or the diſcord and diſagreeing from it, and then endeuour to be reformed. And thus much for the euill Conſcience in generall.
CHAP. 22. Of the twofold diſtinction of the euill Conſcience.
THe euill Conſcience ſpoken of in the former Chapter may be thus diſtinguiſhed, into either the ſtill and quiet, or the ſtirring and vnquiet ill Conſcience: both of theſe hauehave their ſeuerall differences.
The ſtill euill Conſcience may be thus diuerſely called the dead Conſcience, the blind, the ſleepie, the ſecure, the lukewarme, the large, the cheuerill, the benummed, and cauterized Conſcience, all theſe nine differences will appeare in the handling.
The ſtirring euill Conſcience may alſo diuerſely be named: it may be called an erroneous Conſcience, a ſuperſtitious, a ſcrupulous, a terrifying, and a deſperate Conſcience.
I know the learned handling the Treatiſe of Conſcience do touch many of theſe, as it were but by the way; and doe not ſpeake of thē diſtinctly: but I find cleare differences between euerie of them, one from an other; And I obſerue that the more particularly things are laid open, the more clearely mans iudgement is informed and the truth becommeth the more euident. Let not any herein vniuſtly cenſure me of too great curioſity: for, I ſuppoſe, I cannot be too curious in finding out and diſcouerie of Conſcience.