Christian See to Thy Conscience, Treatise · Chapter 27 – Chapter 33
CHAP. 27. Of the ſecure Conſcience.
THe ſecure Conſcience is another difference of the ſtill ill Conſcience, which is ſomwhat like the former in ſome things, but differeth in this, that it freeth the heart from care altogether, the minde being employed to gather and collect arguments for to preuent care and doubts about a mans ſtate betweene God and him.
Section 1. Whoſe Conſcience this is.
THis is the Conſcience of ſuch as perſwadeIer. 6. 13. themſelues of peace, cryingPſa. 10. 6. peace, peace, and ſay in heart, they ſhall neuer bee mooued; ſuch as ſay in their abundance, Soule take thy reſt, eate now andLuk. 12. 19. drinke, for thou haſt enough, be merry; ſuch as write, though they looke vponupon the Articles between God and them, as many Church-wardens doe in their Bill, Omnia bene. Such as, like the euill ſeruant, will abuſe his fellow-ſeruants, will eate, drinke, andLuk. 12. 45. be drunke; be carnally ſecure like thoſe in Sodome, and in the old World, when iudgement hanged ouer their heads. Such as regard not the workes ofEſay 5. 11. 12. the Lord, but are ſenſuall, deſpiſing the knowledge of God, and exerciſes of religion,Iob 21. 7. to 14. in their outward proſperitie.
Section 2. Of the cauſes hereof.
TO worke this ſecuritie in Conſcience, the minds of ſuch men are filled with errours, and ſuch Tenents they hold, as muſt needs make Conſcience ſecure, without working care and feare vponupon the heart; for they apprehend God to bee all of mercy, and ſeparate him from all conſideration of his iuſtice in their thought. They hold, that he which made all, will ſaue all; that Chriſt died alſo for all; that they doe what they can, and as farre as God wil giuegive them leaue, and more he will not require of them: that all ſinne, all are ſinners, euen the preciſeſt; the beſt doe amiſſe ſometime; and therfore they need not make ſuch a doe to preuent ſinning: that when they ſin, they cry God mercy, and hope therefore that he forgiues them; that when they ſinne in their mirth, they thinke no ill; that in buying, ſelling, and in following of faſhions, they do but as the World doth, as the times be, they muſt do as others doe, if they will liue, and be eſteemed of: that they may ſerue God at home, as well as at Church; that occaſions may make them ride on the Sabbath, goe about worldly buſines, and ſerue God too; that in labouring, though exceſſiuely, for to get, they may ſo do, becauſe of their charge; for he that prouides not for his family, is worſe then an Infidell: that they may do with their owne what they pleaſe: that they may make the beſt of it: that thoughts are free: that it is beſt euer to doe as moſt doe; that the Religion of the preſent State is to be ſo profeſſed; that to bee preciſe, as ſome be, is but a very foolery; that there is time to repent at laſt gaſpe. Theſe, and ſuch like conceits of the minde, makes Conſcience ſecure, and the heart vaine; the effects whereof are licenſiouſneſſe, neglect of all religious duties, and libertie to liue euen as they liſt.
Section 3. Of the Remedies.
TO cure this ſecure Conſcience, is to remoue all theſe falſe conceits out of the minde; to hold the way of life to be ſtrait and narrow, and found of few; to know the ſtrict precepts in the Goſpell, and that of denying a mans ſelfe, and that of working out our ſaluation with feare and trembling: to conſider how far many hauehave gone, and may goe, and yet neuer come in heauen. To learne the true and diſtinct properties of ſuch as bee godly, ſet downe in holy writ. To looke to the life of our Lord Ieſus, whoſe ſteps wee are to follow. To remember the ſufferings of the Saints. To take good notice of Gods diſpleaſure againſt ſin, euen the leaſt, as idle words, Adams eating of an Apple, Lots wife looking backe, the Man gathering of ſticks on the Sabbath, Vzzah touching the Arke, the Bethſhemites but looking into it, and yet how the wrath of God came forth againſt them. To meditate that death is certaine, it may be ſudden; that there is a Iudgement Day, where account muſt be made of eueryevery thing. By theſe truths propounded to Conſcience from iudgement well informed, Conſcience will worke, and ſhake men off from their ſecurity.
CHAP. 28. Of the luke-warme Conſcience.
THe luke-warme Conſcience is that euill Conſcience, which is not tied to any Religion particularly.
This is the Conſcience of Adiaphoriſts, Time-ſeruers, men that bee indifferent for their Religion, this or that.
That which makes this, is firſt, their knowledge of many and differing Religions in the World: Iewiſh, Turkiſh, and Chriſtian. Secondly, their obſeruing of the varieties of Sects, and differing opinions in, and vnderunder one and the ſame religion. Thirdly, their perſwaſion that yet in ſuch diſagreements, eueryevery one liuing after his Faith, may be ſaued. Fourthly, their want of iudgement to diſcerne true Religion from eueryevery falſe religion in their true differences. Fifthly and laſtly, from all theſe an euill Concluſion, which is this, that it is no matter which they be of, ſo they be of one Religion.
Thus the Vnderſtanding deceiued, it makes, as it were, the Conſcience free, vntieth it from the bond of any one particular Religion, whereupon followes this luke-warmeneſſe, libertiniſme, and indifferency to any Religion.
The Remedy for this is,Eph. 4. 5. firſt, to know that there is but one Religion, whereof God is the Author, and that all other are of the Diuell, and tend vntounto death. Secondly, that there muſt be opinions, yea hereſies, that ſuch as bee approued1. Cor. 11. 19. may bee made manifeſt. Thirdly, to hauehave iudgment to finde out the true Religion, and to be able to difference it from all falſe religions, or rather ſuperſtitiousSee a little Booke intituled, Good Chriſtian looke to thy Creed. and Satanicall inuentions. Fourthly, to ſtriue to feele the power of this true Religion; that ſo Conſcience may be bound to hold vsus to the vnfeigned performance of the ſame.
CHAP. 29. Of the large Conſcience.
THere is an euill large Conſcience, a ſpatious and wide Conſcience, like the way to Hell.
This is the Conſcience of ſuch as can ſwallow downe ſinnes great and many; that can admit of cart-loades thereof, without any rub or let to this Conſcience. This is the conſcience of ſome worldlings, ſome of all ſorts of profeſſions, vſurers, extortioners and ſuch like.
The cauſe of this ſpacious, and ſo large a Conſcience, is the vnderſtanding highly eſteeming of profit and preferment; and in reſpect hereof vnderunder-valueing, and vnderunder-prizing of Religion, of iuſtice, and of vpright dealing.
Whence followes ſinfull practiſes to gaine, and to come to aduancement, giuing way to any ſinne that may hale in profit, make a man rich, and exalt his eſtate in the World. No ſinne ſtickes in the way as ſinne, but onelyonly for the infamy thereof, if openly knowne, or the danger of the Law, by which may enſue puniſhment: otherwiſe, through largeneſſe of Conſcience, all is fiſh that comes to net, all is lawfull prey and booty, that may finely and cunningly bee come by.
The remedie to bounde this wide conſcience is by tying it ſtrictly to the Rule of righteouſneſſe, and by vnderſtanding iuſtice, iudgment, equity, and eueryeveryProu. 2. 9. good path for our right dealing.
CHAP. 30. Of the Cheuerill Conſcience.
THere is a Cheueril ill Conſcience, which is like Kids leather, which may bee made wide or ſtrait.
This is the Conſcience of him that can, as occaſion ſerues his turne, make large or ſtraiten his conſcience, playing faſt or looſe for his duplicate page duplicate page owne aduantage: for hee chuſeth, and picks out particular duties to obſerue, as beſt pleaſeth his humour, neglecting the reſt.
This was the Conſcience of Saul in his warfare1. Sam. 15. & 14. 34. & 22. 17. 18. againſt Amalek, who could ſpare the beſt, and deſtroy what was vile and naught: hee made conſcience of the peoples eating of blood, but it was nothing to hate Dauid, to perſecute him, and to murther1. Chro. 13. 3. the Lords Prieſts, and to neglect the Arke of God. This was Ioabs conſcience, he could abhorre Dauids command to number the people; yet, to kill treacherouſly Abner and Amaſa, it was no ſcruple. Iehu could deſtroy the idol-ſeruice to Baal; but hold vp the golden Calues in Dan and Bethel. The Scribes and Phariſes had their conſciences ſtraite to put Iudas Mat. 27. 6.wages into the Treaſurie, and to goe into the Iudgement Hall: but it wasIoh. 18. 28. wide enough to giuegive money to betray Chriſt, and to cauſe Pilate to put him to death cauſeleſly. Iewes would not hauehave ChriſtsIoh. 19. 31. body, and the two with him, to hang all night on the Croſſe, becauſe of the Sabbath following; but it troubled them not to conſent to his death. Such a conſcience they had in2. Cor. 11. 24. whipping the Apoſtle, giuing one ſtripe leſſe then forty but not what cauſe they had to whip him at all. Scribes and Phariſies could tithe Mint, Commin and Anniſe; but yet let paſſe the weighty matters of the Law. This is a Papiſts conſcience, that will eate no fleſh on Friday, but can ſeeke by Gunpowder to blow vp the Parliament.
The Cauſe of ſuch a Cheuerill Conſcience is, Firſt, that a man makes the Rule of Conſcience ſubiect to his owne will, by falſe interpretations, by ſubtill diſtinctions; thereby weakning the power of the Rule, that it hath not force vponupon Conſcience. Secondly, the ſecret and hypocriticall reſeruations in his minde and heart in obeying the Rule, to which hee neuer wholly can, nor will ſubmit himſelfe. Thirdly, a deceitfull and very falſe imagination of minde, that the Rule is alterable, and may bee enlarged, as may beſt ſerue their turne, as Cardinall Cuſanus once deliuered in a letter to the Bohemians.
The Remedy is, to hold the Rule euer to bee one and the ſame, impartiall, conſtant, vnalterable, without varying, as God himſelfe: alſo to be perſwaded, that we are to be wholly led by it, and not it to be framed to our owne luſts.
CHAP. 31. Of the benumbed Conſcience.
THe benumbed conſcience is that which hath loſt it mouing; as dead for a time, as a member benumbed.
This is the conſcience of ſuch as hauehave loſt the feeling thereof by ſome foule offence, lying therein without repentance. This may happen ſometime to the godly, to Ioſephs Brethren, to a Dauid for a while.
The cauſes hereof may bee expreſſed by a ſimilitude taken from a member benumbed. Firſt, A member becomes ſo, yea, the whole body after violent heate and exerciſe by ſuddenly attracted cold. So a man very forward in Religion and religious exerciſes, growing cold, by ſuddenly leauing them, liuing where the word is not, and companying with others of no Religion, or with contemners of it. Secondly, By a dead Palſey; So Conſcience by ſome deadly ſinne. Thirdly, by tying it hard ſo as the bloud, wherein the life is, can hauehave no paſſage, till it be looſed; So Conſcience is benumbed, when the mind is tyed to the world ſo, as it cannot bee free to meditate vponupon Gods word: for the freedome of the minde for holy meditation is as the life and bloud to the Conſcience. Fourthly, by ſome violent blow: So Conſcience by ſome violent ſuggeſtion of Satan, which for the preſent may make a man ſenſleſſe of his ſinning. Fifthly, by being put out of ioynt; So Conſcience, which is put, as I may ſay, out of ioynt, when memorie hath loſt and forgotten what it ſhould keep; to carry it from the mind to the Conſcience, touching things paſt, either of ſin committed, or of duty omitted. In this caſe, if memory faile, the vnderſtanding and Conſcience are put out of ioynt. Sixthly, a member becomes deadiſh by lying ſtill, but crookedly, vponupon ſome hard thing, and weight vponupon it, as the Arme will be, in bearing vp the head, and the elbow vponupon ſome hard bord, or other thing. So Conſcience is benumbed, when the vnderſtanding is crookedly bent to crooked paths, the heart hardened, and ſome heauie corruption preſſing it downe.
The effect is, that, during this time that the Conſcience lyeth as dead, the partie is without remorſe for ſinne; he cannot out of generall reproofes ſee his fall, without a liuely and cleare application, as appeares in Dauid, when Nathan ſpake to him parabolically.
The Remedie is, to hauehave the word applyed, as a Nathan did it to Dauid; and to bee content to bee rubbed vponupon by wholſome reprofes, priuat admonitions, and mutuall exhortations, that the heart be not hardened by the deceitfulneſſeHeb. 3. 13. of ſinne.
CHAP. 32. Of the cauterized Conſcience.
THe laſt and worſt degree of an ill Conſcience, is the ſeared and cauterized Conſcience; of which Saint Paul makes mention. 1. Tim. 4. 2. a Conſcience ſeared with an hot iron: ſo as it is of a cruſty ſenſleſneſſe; for cut it, prick it, yet it bleeds not.
This is the Conſcience of Hereticks deeply dyed with hypocriſie, led away with the ſpirit of errour, being ſeduced, and ſeducing others, teaching in ſtead of the truth the Doctrine of Diuels, 1. Tim. 4. 1, 2. Such as call euill good,Iſai. 5. 20. and good euill, which put light for darkeneſſe, and darkeneſſe for light, leading captiue the ſimple, loden2. Tim. 3. 6 with ſinne: ſuch are the Prieſts and Ieſuites, the Romane locuſts, the croaking froggs comming from the bottomleſſe pit,Reu. 9. 16. out of the mouth of the Beaſt, the Dragon, and the falſe prophet, that is, vponupon the Popes command by the Diuels ſuggeſtion, and as ſtrengthened with the authoritie of the dominion and iuriſdiction vſurped by that Antichriſt. This is alſo the Conſcience of ſuch as be paſt feeling in ſinne by cuſtome, and hardneſſe ofEph. 4. 19. Rom. 2. 2. heart, which cannot repent.
This damned Conſcience happeneth to ſome, by obſtinately reſiſting the cleare truth for aduantage ſake: by continuall cuſtome of ſinning, eſpecially after they hauehave felt the ſmart for ſin. For to ſuch it happeneth, as to one tender handed, who beginning to worke with a hard inſtrument will hauehave his hand bliſtered, but after, by continuall vſe, it will become hard and brawny. A man making Conſcience of ſinne, and feeling the ſting thereof, if euer he fall to a cuſtome of ſinne, his heart growes hard, and his Conſcience brawny and without ſenſe, ſo as he cannot repent and turne, no more then the Ethiopian can waſh white his skin, or the Leopard be freed from his ſpots.Ier. 13. 23.
The remedie to cure this is onelyonly the extraordinarie worke of God who can make that poſſible, which with man is altogether impoſſible: elſe of theſe ſorts, I may ſay, as they write vponupon the dore of the houſe infected with the Plague, only this, Lord hauehave merciemercy vponupon them: and ſo leaue them incurable, ſaue onelyonly by him that can doe all things what he will in heauen, and in earth.
And thus much hitherto for the euill ſtill and quiet Conſcience with the diuerſe differences: now followes the ſtirring Conſcience, and differences thereof.
CHAP. 33. Of the ſtirring ill Conſcience in generall.
THe ſtirring ill Conſcience is the Conſcience buſie in accuſing, and is vnquiet, painefull, and troubleſome,
Section 1. In whom it is.
THis was the Conſcience of Adam and Eue preſently vponupon their fall; This is the Conſcience of theRom. 2. 15. Heathen, and of eueryevery vnregenerate man, all comming out of the loynes of Adam, not borne anew; whenſoeuer they ſin, and do mind the Rule, it binds Conſcience to accuſe.
Section 2. Of the cauſes thereof.
THis accuſation of Conſcience ariſeth. Firſt, of the guiltineſſe of ſinne, knowne and obſerued by the Vnderſtanding to the informing of Conſcience, as wee may learne out of Ioh. 8. 9. Act. 2. 37. Secondly from the dominion of the law and power thereofRom. 2. 15. & 7. 9. 10. ouer all vnregenerate, binding the Conſcience, as I hauehave ſaid, to accuſe. Thirdly, vponupon continuance in ſin, and not truly repenting for the ſame: So long will Conſcience accuſe, and cannot acquit, becauſe a pardon hath not been ſued out.
Section 3. Of the effects.
THe accuſing Conſcience hath diuerſe effects; Firſt, It will make man bluſh, and be aſhamed Gen. 3. and Rom. 6. 21. Secondly, not to endure to heare one ſpeake of ſuch ſinnes whereof he is guilty, Ioh. 8. 9. Thirdly, It will work feare vponupon the apprehenſion of onelyonly appearance of danger, as Ioſephs brethren did. Gen. 43. 18. and 45. 3. Fourthly, It makes men ſuſpicious of the louelove of others▪ whom they know they hauehave iuſtly offended, and who they know hauehave power to reuenge themſelues, Gen. 45. 3. Laſtly it works feare of death, and maketh the vnprepared to ſay, as the Iſraelits, and to cry out, we dy, we all periſh. Num. 17. 12.
Section 4. Of the Remedies.
TO ſtay this accuſation of Conſcience, and to be freed frō the paine of it, is, Firſt, To remoue the guilt of ſinne, and to bee clenſed ther—from, and this is attained by the bloud of Ieſus Chriſt, who clenſeth vsus from all ſinne, 1. Ioh. 1. 7. by the Fathers forgiuing, this alſo clenſeth vsus from all iniquity. 1. Ioh. 1. 9. and by the holy Ghoſt ſanctifying vsus. Tit. 3. 5. who workes faith in vsus, & perſwades vsus of pardon. Secondly, By getting from vnderunder the rigorous dominion of the Law, and malediction therof, and that by Chriſt. Rom. 7. 4. Gal. 4. Thirdly, by repentance, confeſſing ſinne, and forſaking the ſame, for ſo ſhall man receiue merciemercy from God, and remiſſion of ſins, Prou. 28. 13. by Chriſt. Act. 3. 26. and 5. 31. And ſo Conſcience will be appeaſed, and made comfortable and truly quiet in Chriſt. Thus much for the ſtirring and vnquiet Conſcience in generall: now follow the differences.