A Guide to Godliness, Book 1 · Chapter 14
CAP. XIIII.
Of the actions and effects of a good Conſcience; of the peace which it truly ſpeaketh; and how it differeth from the falſe peace of ſecure worldlings.
§. Sect. 1 That a good conſcience ſpeaketh goodneſſe and peace only.
ANd ſo much of the cauſes of a good conſcience, both principall and inſtrumentall. The next point to be conſidered, is the actions and effects of it, which are to ſpeake peace, and to teſtifie vntounto vsus truly, and according to the Scriptures, good and comfortable things; as a Iudge acquitting and abſoluing vsus; as an aduocate pleading for vsus; as a witneſſe excuſing and giuing euidence on our ſide; and as a ſure and faithfull friend, admoniſhing vsus that we may not fall; or rebuking vsus being falne, that we may riſe againe by vnfained repentance. Where we are to conſider, what the conſcience witneſſeth; and ſecondly the rule, according to which it giueth teſtimonie. The things which the good conſcience ſpeaketh and witneſſeth, are goodneſſe and peace only; neither is it the action of a good conſcience properly, to accuſe and terrifie vsus for ſinne; but to ſpeake peace vntounto vsus, and to iuſtifie vsus as righteous; not in our owne naturall righteouſnes, but in the righteouſneſſe of Chriſt applied by fayth, which is moſt pure and perfect; and in our ſanctification and inherent righteouſnes wrought in vsus by the renewing of the holy Ghoſt, which is but begun, ſpotted, and imperfect in this life, but yet is growing towards purity and perfection, and in the meane while hath the imperfections couered with Chriſts perfect righteouſneſſe, and the ſpots and ſtaynes of it waſhed away in his blood. So that the good conſcience is the peaceable conſcience onelyonly, which witneſſeth good things vntounto vsus, as moſt neerly reſembling the conſcience of Adam in the firſt Creation, whilſt he remained in the ſtate of innocency, which onelyonly iuſtified him and his actions, and thereby comforted and ſtrengthened him in Gods ſeruice; and neuer accuſed or terrified him before his fall, becauſe he was pure and free from all taynt of ſinne, vntounto which purity of Creation, loſt by tranſgreſſion, the holy Ghoſt reneweth the conſcience by degrees, vntounto the higheſt whereof it attaineth, when caſting to accuſe and terrify vsus, it iuſtifieth and excuſeth vsus before Gods Tribunall; being then moſt good and perfect, when as it is moſt quiet and peaceable; ſo as we can ſay with Paul, I hauehave liued in all good Acts 23 1.conſcience before God, vntill this day, namely, from the time of my firſt effectuall calling and conuerſion.
§. Sect. 2 That a good conſcience ſpeaketh peace according to the truth of Gods Word.
But here the carnal worldling and looſe Libertine wil take occaſion to preſume, that aboue all others, they hauehave the beſt conſciences, becauſe they ſeldome or neuer accuſe them, or if they doe, yet they can eaſily put them to ſilence; they were neuer in their liues troubled with any horrors and feares; but hauehave had their conſciences euer quiet and peaceable, witneſſing good things vntounto them, as that their ſinnes are pardoned, they highly in Gods fauour, and ſhall moſt certainely attaine vntounto ſaluation. But for preuenting of this, we hauehave added in the deſcription of a good conſcience, that it doth not onelyonly witneſſe peaceable and good things, but alſo that it doth giuegive true teſtimony of them. So that if we would hauehave good conſciences, they muſt not be erronious in their euidence, but peace and truth muſt be matched together. And becauſe they who moſt erre, are ready with the beſt to brag of truth, as well as of peace, therefore I alſo added the Rule and Touchſtone, whereby all diuine truth is to be tryed, namely, when it agreeth with the truth of God reuealed in the Scriptures. For conſcience (as I hauehave ſaid) is a witneſſe with God, teſtifying that which he alſo teſtifyeth; and therfore when it doth excuſe them whom God excuſeth, and ſecretly whiſpereth peace to them, vntounto whom in his Word he hath proclaimed it, then is its teſtimony true, and truly comfortable. But when it offereth peace to them againſt whom hee hath proclaimed warre, and excuſeth them as good ſubiects, whom his Word condemneth of high treaſon and wicked rebellion, then is the teſtimonie of conſcience falſe and erronious, and can be no good ground of any ſound conſolation. And in this caſe, conſcience is a traytor both to God and vsus, renouncing his ſeruice and that office which he hath impoſed vponupon it, and ioyning with the enemies of our ſaluation, to diſhonour him in our deſtruction. For it mayntaineth a falſe peace, by giuing vsus falſe intelligence, telling vsus that we are in ſafety, when as we lye open to all danger; that we are ſtrong and well fortified againſt all aſſaults, when as we are naked and hauehave vponupon no part of the ſpirituall armour, and like a falſe Sinon, it teſtifieth that our ſpirituall enemies are quite departed, whereas they lye in ſecret ambuſhment, ready to aſſault and ſurprize vsus, when by beleeuing this falſe intelligence, we are ſecure, and neglecting the ſpirituall watch, giuegive our ſelues ouer to worldly delights.
§. Sect. 3 The difference betwixt the peace of a good and bad conſcience, as firſt, that the peace of the wicked proceedeth frō ignorance of their eſtate.
EueryEvery conſcience therefore is not good which is peaceable, but that which ſpeaketh peace in truth; not according to our ignorant conceits, blinded with pride and ſelfe-louelove, or preſumptuous opinions which hauehave no ſound ground, but when it is ſquared by the perfect and infallible rule of the holy Scriptures, whereby we may diſcerne, whether that inward peace which wee feele in vsus, proceedes from a good or a bad conſcience. For there are many things by corrupting and defiling the conſcience, and making it worſe, and more dead and ſenſeleſſe, then it is in it owne nature, which make it (at leaſt for time) quiet and peaceable. As firſt, ignorance of God and his will, which hood-winking the conſcience, giueth the deuill fit opportunity to carry it quickly whither hee will, and like a thicke fogge, and darkeneſſe of the night, depriuing vsus of light and ſight, doth cauſe vsus to erre into the by-wayes of ſinne, whileſt wee thinke that we are in that perfect path of righteouſneſſe that leadeth to Gods Kingdome. As we ſee in Pauls example, who in the time of his ignorance, Rom. 7. 7, 8, 9.thought concupiſcence to be no ſinne, which after hee was inlightened with the knowledge of the truth, he diſcerned to bee the roote and fountaine of all wickedneſſe. And whileſt his iudgement was thus blinded, his conſcience ſpoke peace vntounto him, teſtifying that hee was aliue and in good caſe, when as being truly informed, he plainely ſaw that hee was dead, and in the high way that leadeth to hell. Such hauehave not their peace diſturbed by conſcience, becauſe, being ignorant of the way, it cannot admoniſh them when they goe out of it, and being it ſelfe miſinformed, it muſt needs giuegive vntounto them falſe euidence. And though their hearts be full of ſluttiſh corners, and euen deepe dungeons full of all filthineſſe, yet the eye of conſcience doth not diſcerne any annoyance, becauſe it is in the darke, and is not illightened with the knowledge of Gods truth. But eſpecially this commeth to paſſe, when as ignorance is not onelyonly ſimple and naturall, but imbraced and affected, men purpoſely neglecting, yea, contemning and ſhunning the meanes of knowledge, becauſe for their greater quietneſſe, they would not hauehave conſcience to take notice of their wayes. As they who bleſſe themſelues in their good meanings, as ſufficient to ſaluation, and wholly neglecting Gods true ſeruice, doe content themſelues with their owne blinde deuotion and ſuperſtition. Such ſhun thoſe places where the light of the Goſpel ſhineth, and like Battes and Owles, delight to liue in darke corners, where they ſeldome or neuer heare a Sermon, becauſe they delight in the workes of darkeneſſe. They hate the light of Gods truth, becauſe their workes are euill, as our Sauiour ſpeaketh; and as the thiefe and adulterer waite for the twy-light, and Ioh. 3. 20.make choice of the night, as fitteſt for their purpoſes, hating the morning as the ſhaddow of death, becauſe it diſcouereth their faults to others, and bringeth them in danger to be apprehended, condemned, and executed. So theſe affect the darkeneſſe of ignorance, and abhorre the light of truth, Job 24 15, 16.becauſe they would not hauehave conſcience to take notice of their wickedneſſe, leſt, like Gods Sergeant, it ſhould arreſt and hale them before his Tribunall, and there, as an vnpartiall witneſſe, giuegive euidence againſt them, and leſt, being condemned, it ſhould play the executioner, tormenting and vexing them, day and night with helliſh horrours, and deepe deſpaire.
§. Sect. 4 The peace of a good conſcience proceedeth from ſpirituall life: of an euill, from ſenſeleſneſſe and deadneſſe.
Secondly, peace of conſcience doth often proceed, not from ſpirituall life and motion, knowing and doing Gods will, but from the cleane contrary, as from ſpirituall deadneſſe, idleneſſe and ſloth in performing thoſe duties which God requireth. For as when the body is dead, it hath no ſenſe of ſickneſſe, wounds, or any hurt which can be done vntounto it: ſo when the ſoule is dead in ſinne, the conſcience hath no feeling of any waight that lieth vponupon it, nor of any wounds or ſores of ſin, wherewith it is mangled and deformed. And though corruption and guilt, like a gangrene, indangereth it, euen vntounto the very death, yet it neuer complaineth, becauſe it hath no ſenſe and feeling of this miſchiefe and miſery. Beſides, whileſt men ſnort in this lethargie of ſinne, the deuill neuer wakeneth nor diſquieteth them, becauſe hee knoweth that this temporary reſt will end in reſtleſſe torments; and that the diſturbing them of this eaſe may happen to awake them; and ſo hauing a ſenſe of their diſeaſe, may worke a deſire and reſolution to vſe all meanes whereby they may be cured. Neither will it ſtand with his policie, to let them, who are in his thraldome, and ready with all cheerefulneſſe to doe his will, come vntounto a ſight and ſenſe of their miſery, which might make them deſirous to come out of it; and therefore he neuer terrifieth their conſciences with his tentations, but rather more blindeth their eyes, that they may not ſee their wofull ſtate, and ſtoppeth their mouthes, that they may not complaine of it. And ſo our fleſh and carnall corruptions are quiet, and neuer goe about to diſturbe our peace, whileſt we ſuffer them to liue and raigne in vsus: but when we goe about to depoſe them from their regencie, and like ſlaues, to bring them in ſubiection, then they rebell, and taking armes againſt the part regenerate, make vsus feele the vprores and garboyles of a ciuill and inteſtine warre. Thus corrupt humours in the body, though they indanger our liues, yet oftentimes are ſcarce diſcerned before they bee mooued; but when we ſtirre them with ſome wholeſome potion, which ſerueth to purge vsus of them, then they rage and make vsus more ſicke in our owne ſenſe then we were before. Thus the ſea it ſelfe is calme and quiet, when there is no winde to moue it, but in the time of a ſtorme it rageth and roareth, as if it would at once ſwallow vp the earth. And thus gunpowder is quiet and harmeleſſe when it is let alone: but if a ſparke of fire fall into it, it bloweth vp all that is neere vntounto it. And ſo ſinne and corruption, if it be let alone, will be ſo quiet, that it will neuer diſturbe our peace: but if wee ſeeke to purge it out by wholeſome medicines, or if it be touched with the fire of Gods Spirit, or but euen blowne vponupon with the breath of admonition and rebuke, out of the mouthes of Gods faithfull Miniſters, then the Sea is no more raging in a ſtreame, nor gunpowder more clamorous and vnruly when the fire is put vntounto it. Moreouer, ſpirituall ſloth and idleneſſe doth oftentimes keepe the conſcience which is moſt corrupted, in peace and quiet, becauſe it maketh vsus neglect all ſpirituall exerciſes which ſhould awaken it, and bring it to ſome ſenſe and feeling. As hearing the Word, reading, meditating of our wants and weakeneſſe, the fouleneſſe and deformitie of ſinne, the fearefulneſſe of Gods Iudgements, the curſe and threatnings of the Law, the daily examination of our eſtates, by the ſtrict rule of Gods Word, which are the meanes, both to caſt out the ſtrong man out of his quiet poſſeſſion, and to diſturbe the peace of an ill conſcience, which ariſeth not from any ſound ſecurity, but rather from want of ſpiritual exerciſe: herein like vntounto a lame horſe, which complaineth not of his lameneſſe whilſt he lieth at eaſe, but when by trauell he becommeth ſenſible of his paine, he cannot indure it, but halteth downe right.
§. Sect. 5 The third difference betweene a good and euill conſcience.
A third cauſe of peace to an ill conſcience, is carnall ſecuritie, which doth not take away the guilt and puniſhment of ſinne, but onelyonly ſerueth as the deuils cradle, to rocke vsus aſleepe, that we may hauehave no ſenſe and feeling of it. Whereof it fareth with vsus, as with men ſicke of dangerous diſeaſes, whoſe ſleepe bringeth not health, but a ceſſation of paine, through the binding vp of the ſenſes, who, after they are awakened, doe feele themſelues more ſicke then before. And as it bringeth vsus aſleepe in ſinne, ſo the deuill and our corrupt fleſh doe by it lull conſcience a ſleepe alſo, leſt being diſquieted, it ſhould diſquiet vsus, and waken vsus with clamour and crying: And intending to ſacke the citie of our ſoules, he maketh the Watch man drunke with this poyſonous and intoxicating cup, that hee may not ſound the alarme, nor giuegive vsus any warning to prepare for reſiſtance. Now this ſecurity being continued and increaſed, groweth at laſt to hardneſſe of heart, in the higheſt and worſt degree, which neglecteth and contemneth all meanes whereby it might be ſoftened, and to a reprobate ſenſe, carrying men on in the courſe of ſinning with greedineſſe and delight. And when they are come to this paſſe, their conſciences alſo increaſe in their carnall peace, their deepe ſleepe cauſing a lethargie, and their lethargie death. Such conſciences, from a ſleepie numneſſe, fall into a dead palſie, hauing no ſenſe of ſinne or ſmart; vntounto which they grow, by often quenching the good motions of the Spirit, ſpeaking vntounto them in the miniſtery of the Word, and by cuſtomable committing of knowne ſinnes, without repentance or remorſe. For as feſtring ſores, not clenſed by ſalues and corroſiues, quickly gangrene, and running from part to part, deſtroy the whole body; ſo if we doe not clenſe our ſores of ſinne, by renewing our faith and repentance, they will corrupt the whole man, euen conſcience it ſelfe, and make it become dead and ſenſeleſſe. Such are the conſciences of thoſe, of whom the Apoſtle ſpeaketh, who departing from the faith, and ſpeaking lies in hypocriſie, hauehave 1. Tim. 4. 1, 2.their conſciences ſeared with an hot yron, forbidding to marry, and commanding to abſtaine from meates, which God hath ordained to bee receiued with thankeſgiuing. And ſuch had the Gentiles, who were giuen ouer of God to their vile affections, and a reprobate minde, to commit ſinne Rom. 1. 26, 28.without checke and remorſe, yea with greedineſſe and delight.
§. Sect. 6 The laſt cauſe of the peace of an euill conſcience, is worldly imployments.
Finally, the conſcience is made quiet, and at peace, when men are wholly taken with worldly vanities, both in their hearts and affections doting vponupon them, and in their actions and imployments in ſeeking after them. For Satan, ſeeing conſcience placed in man by God, as his Deputy and Vice-roy to gouerne him, as his Iudge to abſolue or condemne him, and as a witneſſe, to giuegive euidence of all his particular actions, and hauing no power to depoſe it, or to put it out of its place and office, doth labour by all meanes to peruert and corrupt it, that it either may be ſilent, or giuegive vniuſt iudgement and falſe euidence. And to this purpoſe, he offereth worldly honours, riches, and pleaſures, that by theſe bribes he may ſtop the mouth of conſcience, ſo as it may either ſay nothing, or ſpeake as he would hauehave it: And with Satan ioyneth the world and our owne fleſh; for no ſooner doth conſcience begin to awaken out of the ſleepe of ſecurity, and to ſtirre and mooue, ſpeaking ſomething that concernes its office (as it were) betweene ſleeping and waking, but preſently they indeuour all they can to bring it aſleepe againe, by rocking it in the cradle of worldly proſperity, and ſinging vntounto it the bewitching ſongs of carnall pleaſures. And if conſcience will needs ſtart vp and bee meddling, either accuſing or condemning them for ſinne, or terrifying and tormenting them with the guilt and puniſhments due vntounto it; then doe they corrupt this Iudge and witneſſe with carnall pleaſures; and when they cannot be ridde of their Iaylour, but they muſt needes goe abroad vnderunder his cuſtodie, they will make him drunke with theſe alluring cups of worldly delights, that they may hauehave more liberty to doe what they liſt, without checke and controulement. And thus when conſcience groweth melancholy through the neglect of dutie, they cheere it againe, that it may ſtill goe on with them in carnall courſes, by feaſting and reuelling, muſicke and merry company, ſporting and gaming, ieſting and wanton dalliance, ſttage-playes, vnchaſte ſonnets, and pleaſant hiſtories. And if, notwithſtanding all theſe, conſcience ſtirreth and beginneth to ſpeake, then doth the world giuegive ſuch a Plaudite to theſe paſtimes, and the fleſh entertaine them with ſo loud an outcry of clamorous luſts and paſſions, that the voyce of conſcience being quite drowned, it becommeth ſilent, becauſe it ſpeaketh to no purpoſe. And thus alſo conſcience is ſometimes at eaſe and peace, through worldly cares and imployments, in compaſſing theſe earthly things: for hauing their hearts wholly ſet vponupon theſe vaine obiects, and all their actions and indeuours taken vp in theſe exerciſes and imployments, conſcience is ſilent, becauſe they hauehave no leiſure to attend what it ſaith, chuſing rather to ſay nothing, then to ſpeake much to little purpoſe.