The Christian Warfare Part 3, Book 2 · Chapter 9
CHAP. IX. That the Conflict of Conſcience is not in all that are vnregenerate nor in them onelyonly.
§ Sect. 1 That no comfort ariſetth out of the conflict of conſcience.AND thus we hauehave ſhewed the many differences betweene the combate of the fleſh and ſpirit, and of the conſcience and affections. Whereby it is plaine, that as the former giueth vntounto vsus comfortable aſſurance of our regeneration, adoption and ſaluation, ſo there can no ſuch hope ariſe from the other. For, as we ſee, it may be, and moſt commonly is in the wicked and reprobate, it hath no reference to God, nor ſpringeth from faith, louelove, filiall feare and obedience, but from carnall ſelfe-louelove, and ſeruile feare of iudgement and puniſhment; not from any diſlike of ſinne, the which the wicked in the hotteſt of this conflict doe louelove with all their heart, but onelyonly becauſe they deſire to auoide the puniſhment, like vntounto children, whoſe teeth water when they ſe… l…rous meates, but yet dare not touch them for feare of the rod. An example whereof we hauehave in Balaam, who with all is heart would hauehave ſinned in curſing Gods people, that hee might hauehave gained the reward of vnrighteouſneſſe, but yet durſt not doe it for Balaacs kingdome, becauſe he was affraid to be ouerwhelmed by Gods is fearefull vengeance. And though theſe combatants fight one with another, ye… are both corrupt and ſinfull, and both ſouldiours in Sathans campe, ioining together in the cōmon cauſe, howſoeuer diſſenting in ſome particular quarels, & fighting one againſt another, like contrarie vices, prodigalitie againſt couetouſnes, preſumption againſt deſpaire, raſh foole-hardineſſe againſt baſſe cowardize or like Pirats in the ſame ſhip who fall together by the …a…es about ſome particular wicked deſignes; though they all agree to rob the Merchant.
§ Sect 2. That the conflict of conſcience may be in the regenerate.But howſoeuer this conflict of conſcience bee in the wicked and reprobate, yet wee are to know that it is not in them onelyonly, nor yet in all. For this combate may alſo be in the faithful and regenerate; yet not in the part regenerate, for the ſanctified will and affections doe not oppoſe the ſanctified conſcience and reaſon, but there is a goodly harmonie betweene them, the wil and affections beeing guided and ruled by the vnderſtanding, and it by God our ſupreame ſoueraigne, and conſcience approuing of this holy gouernment and ſubiection. But in the vntegenerate part euen the faithfull themſelues doe feele this conflict in them, betweene conſcience accuſing for feare of iudgement and puniſhment, and carnall concupiſcence drawing them to ſinne. The which is more weake on that ſide of paſsion, becauſe their corruption is much abated and ſubdued, but ſtronger on the ſide of conſcience, becauſe it is excited with a greater illumination diſcouering more manifeſtly the odiouſneſſe of ſinne, and fearefulneſſe of thoſe puniſhments which it deſerueth. Howſoeuer in another reſpect the violence of it is abated, namely, as it terrifieth with ſeruile feare, and denounceth againſt the offender hell and condemnation, from which thoſe who are in Ieſus Chriſt are freed and deliuered. But let vsus know Rom. 8. 1.that though this fight be in the faithfull, yet it bringeth not (like that of the ſpirit and the fleſh) any comfort or aſſurance of Gods louelove, ſanctification, adoption or ſaluation, becauſe it is not proper to the godly, but is alſo common to the wicked and vnregenerate.
§ Sect. 3. This conflict of conſcience is not in thoſe who are extreamely ignorant.Secondly, this conflict is not in all the vnregenerate. For firſt it is not in them who are either extreamely ignorant or outragiouſly wicked. The former are of two ſorts▪ 1. ſuch … are not capable of knowledge, as yong children, idyots, and madmen, who though they hauehave the faculty of reaſon habitually or potentially in reſpect of the vſe, yet not in the act or exerciſe of it, and therefore their conſcience receiuing no illumination from their vnderſtanding, putteth no difference betweene good and euill, neither accuſeth them for any ſinne, nor at all reſiſteth their will and affections. § Sect. 3 This conflict of conſcience is not in thoſe who are extreamely ignorant.For though they hauehave conſcience in them in reſpect of the facultie, yet like thoſe that are in a dead ſleepe, they hauehave it not in act and operation. Secondly, ſuch as beeing capable of knowledge, hauehave through their negligence or wilfulneſſe ſuffered thoſe ſparkes of the light of nature to go out for want of blowing vponupon them by vſe and exerciſe, or nouriſhing them with fit meanes (as it were) neceſſarie fuel, which is the caſe of many Ethnicks, and Barbarians, yea of ſome who would be called by the names of Chriſtians, who through affected ignorance, are ſo farre from the illumination of grace, that they hauehave quite obſcured and extinguiſhed the light of nature. Thoſe alſo who are outragiouſly wicked hauehave ſeldome in them the conflict of conſcience, becauſe the Lord puniſheth their other ſinnes by giuing them ouer to their owne vile affections and a reprobate minde, whereof it commeth to paſſe, that their vnderſtanding being darkened, and euen quite blinded, the common notions & the light of nature being cleane put out and extinguiſhed, their conſciences alſo are ſeared and ſenſeleſſe, ſo as they neuer checke and controule them for any ſinnes, and ſuch a callum and thicke skin ouergroweth their hearts, and ſo hardeneth them through their often committing of knowne wickedneſſe, that without any feeling or remorſe, they commit any manner of ſinne with delight and greedineſſe. An example whereof we hauehave in thoſe idolatrous heathens of whom the Apoſtle ſpeaketh, who not worſhipping God according to that light which they had by nature, and by looking into the booke of the creatures, they became vaine in their fooliſh imaginations and Rom. 1. ver. 21. to ver. 31.had their mindes ſo darkened, as that they gaue the glory of God to the baſeſt of the creatures; where vponupon God gaue them vp to vncleanneſſe, to their owne vile affections, and to a reprobate minde to doe thoſe things which are not connenient. So elſe where he ſaith of them, that they walked in the vanitie of Eph. 4. 17. 18. 19.their mindes, hauing their vnderſtanding darkened, being alienated from the life of God, through the ignorance which was in them, becauſe of the blindneſſe of their heart, and being paſt feeling, had giuen themſelues ouer vntounto laſciuiouſneſſe to worke all vncleanneſſe with greedineſſe; And writing to Timothy he 1 Tim. 4. 2.ſpeaketh of ſome in theſe later times, who ſhould hauehave their conſciences ſeared with an hote iron. Whereby they become ſo ſenſeleſſe, that they take no notice of any ſinne, nor accuſe for the committing of any wickedneſſe. For as the greateſt blowes which light vponupon an anuile, doe not at all moue it, but it cauſeth the waightieſt hammer to rebound backe againe; and as the deepeſt gaſhes and moſt griefly wounds, giuen to a member which is mortified, or to a part gangrened, are not at all felt; and therefore the partie vponupon whom they are inflicted neuer complaineth nor ſhrinketh for them: So when the gangrene of ſinne hath ouerrunne the intellectuall faculties, blinding the vnderſtanding and deadding the conſcience, though there be deepe gaſhes made in them they feele them not, and therefore be wray neither feare nor griefe, by accuſing and complaining of the cauſes of their euils.
§ Sect. 4. The conflict of conſcience is ſeldome in ſimple people.And among all theſe the conſcience and affections, the reaſon and will are at a ſecure, ſenceleſſe and ſinfull peace. There are diuers other ſorts of men in whom their peace is not ſo continuall and permanent, but yet there is often a truce betweene them, which is ſometimes of ſhorter, and ſometimes of longer contniuance according as the occaſions be of their agreeing or diſcording with one another. The firſt are ignorant & ſimple people whoſe conſciences through defect in knowledge and want of vnderſtanding, wanting illumination and direction, doe ſeldome checke them for any thing they doe, vnleſſe it bee ſo groſſely wicked, that euen the light of nature doeth diſcouer and condemne it. And here the reaſon and will, the conſcience and and affections, continue friends and maintaine peace, becauſe they are not able to diſcerne thoſe iuſt cauſes which are offered of diſcording from one another; like enemies who lye quietly in their tents in the darke night, when the aduerſe party doeth goe a ſpoyling and forraiging, becauſe they hauehave no light to diſcouer their attempts. Oppoſite vntounto theſe are thoſe carnall men who hauing a great meaſure of ſpeculatiue knowledge, art and learning, are able by their paralogiſmes and ſubtill ſophiſtry, their nice diſtinctions, and cunning ſhifts, to make blacke ſeeme white, darkeneſſe light, falſehood trueth, and good euill: whereby they blinde the eye of reaſon, ſtoppe the mouth of conſcience, and ſo corrupt and dazle the iudgement, that they can doe what euill they liſt, and ſatisfie in all things their carnall luſts and affections vncontrouled and condemned. Of theſe it is truely ſaide, that they hauehave much ſcience and litle conſcience, like theſe Lamie who were ſharpeſighted when they went abreade, but ſtarke blinde, when they entred into their houſes, o… the Phariſees, who ſitting in Moſes chaire were able to teach others Mat. 7. 5.their duties, and to rebuke and controule them for their ſmalleſt ſinne, but were not able to ſee their owne carnall worldlineſſe, helliſh pride and damnable hypocriſie, and as our Sauiour chargeth them, could diſcerne a mote in their neighbours eye▪ though there were a beame in their owne. In theſe there is no conflict of conſcience becauſe like crafty and skilfull Lawyers, they can with falſe colours and colluſions blinde the eyes of the Iudge, making their euill cauſe ſeeme iuſt and good, or like cunning theeues, they doe ſo ſubtilly and ſecretly atchieue their wicked deſignes, that when they come to be arraigned they ſhift off and elude the moſt pertinent accuſations.
§ Sect 5. That the conflict of conſcience is not in proud iuſticiaries and ciuill worldlings.VntoUnto theſe we may adioyne proude iuſticiaries who taking away from the lawe of God the life and rigour of ſpirituall ſenſe, doe expound it after a groſſe and litterall manner that ſo they may ſatisfie it with their groſſe obedience; & becauſe their obediēce cānot reach to the ſpirituall meaning, therfore they frame a meaning ſutable to their carnal obedience. And ſo iuſtifying them ſelues as though they had done all which the law requireth, their conſciences ſleepe ſecurely in all their ſinfull courſes, & neuer accuſe them for any ſinne; of which wee hauehave an example in the Luk. 16. 15. Mat. 19. 20.Phariſees, who iuſtified themſelues when our Sauiour moſt condemned them; in the young iuſticiary who boaſted that he had done all which was required, when as hee had done nothing; and in the vaine-glorious Papiſts, who farre outſtrip them both, affirming that they can fulfill the Lawe and doe more then it requireth; for which indeede they hauehave ſpeciall helpes, ſeeing they giuegive what ſenſe they liſt to eueryevery Commaundement, and if they can make no ſenſe ſeeme ſenſible and probable to their too dimſighted followers, then for more ſurety they will quite cancell and blot it out, as they deale with the ſecond Commandement, condemning their imagery and idolatry, and hauing made none of one, they make of one two, by deuiding of the tenth, and ſo filling vp the number, that their theft and falſehood may not be diſcouered. Like vntounto theſe are our ciuill worldlings and ignorant Proteſtants, who placing all Religion in out ward abſtaining from haynous faults as periury, whoredome, drunkenneſſe and ſuch like, and in performing formall ſeruice to God, according to the Princes lawes, and mortall duties of honeſty and iuſtice to one another. doe thinke that God is throughly ſatisfied when they hauehave attained to this periode of perfection, which themſelues hauehave pitched. And therefore their conſciences are quiet, and ſuffer them to enioy a ſecure peace, though they liue in ignorance and vnbeliefe, in the neglect of ſpirituall ſeruice, ſwearers, Sabaoth breakers, and in all things followe thoſe courſes, which ambition▪ couetouſneſſe, voluptuouſneſſe and ſelfe-louelove will preſcribe vntounto them.
§ Sect. 6. That the conflict of conſcience is ſeldome in thoſe who are tranſported with violent paſſions.Finally, we may adde vntounto theſe ſuch others who are violent and furious in their affections, who whileſt the fit and feauer of their paſſion laſteth, can commit any wicked outrage and neuer feele any conflict of conſcience. Not becauſe reaſon is quite blinde, and conſcience dumbe, but becauſe ſeeing and ſpeaking, they are not hard and diſcerned, no more then the ſpeech of a wiſe Citizen and Senatour in a tumultuous vproare of common people. Not becauſe they vtterly refuſe to doe their office and make reſiſtance, but becauſe they are ſo caried away and hurried with the violence of the throng, that they are not able to keepe their ſtanding or hinder their proceedings. Or if wee will wee may here compare reaſon and conſcience in them, to that they are in drunkards, which are ſo hindred and diſabled with intoxicating fume…, that they are not able to doe their functions, till by naturall heate they be ſpent and ſcantered. But in theſe commonly, when the heate and violence of paſſion is ſomewhat ſpent and abated, reaſon, and conſcience eſpecially, doeth recouer ſtrength, and (like a Prince foyled and put to flight by his rebellions ſubiects) recouering by force his ſtate and dignitie, of a King becomes a tyrant, and ſo much the more ſeuerely keepeth them vnderunder, by how much be hath taſted more ſenſibly of the miſchiefes accompanying their rage & diſloyaltie. For thus experience teacheth vsus, that when conſcience hath beene foyled and wounded with rage and paſſion, their power being ſpent by their owne fury, it doeth affreſh ſet vponupon them, and beating them out of their holds doeth put into their place affrighting terrours and aſtoniſhing feares, and ſo terrifieth the heart with his vehement accuſations, that oftentimes it ſinketh into the gulfe of deſpaire; the which we ſee manifeſt in the example of Caine, Sa…, Iudas and many others. And theſe are the men in whom either a peace or truce is maintained betweene the conſcience and affections, there being whileſt it laſteth no conflict betweene them. Now if we would knowe in whom principally this combate is fought, it is in ſuch vnregenerate men as hauehave ſtill remaining in them ſome common notions of the light of nature, encreaſed by their ſtudy in the volume of the creatures, and in the booke of holy Scripture, and their obſeruation of the due execution of Gods fearefull iudgement. In ſuch whoſe conſcience remaineth liuely and ſenſibly, ſoft and vigorous, becauſe it is not yet cautherized and ſeared with the often and wilfull committing of haynous ſinnes. Finally in ſuch whoſe affections are ſomewhat gentile and moderate, and whoſe hearts are not ſo hardened not wholly taken vp with wicked infidelitie, but that they giuegive ſome credite to Gods fearefull threatnings.