A Guide to Godliness, Book 1 · Chapter 16
CAP. XVI.
Of the ſignes and properties of a good Conſcience.
§. Sect. 1 The firſt ſigne are the cauſes of it.
THe next point to be conſidered, is the ſignes whereby we may diſcerne whether we hauehave a good conſcience, or no; that if 2. Cor. 1. 12.we hauehave, we may with Paul reioyce in it, if not, wee may labour to obtaine this precious iewell. Beſides therefore theſe ſignes, which by the diligent Reader may be eaſily gathered out of the former diſcourſe, there are diuers others which may be added. And firſt, if we hauehave a good conſcience, wee may diſcerne it by the cauſes of it; for it is not the worke of nature, which by the fall was corrupted in this, as in all other faculties; but the free gift of God; not purchaſed by our owne merits, not purged from naturall defilements with our owne ſatisfactions, but purified from dead workes by the precious blood of Chriſt, Heb. 9. 14.applied vntounto vsus by his holy Spirit and a liuely faith. And therefore if wee feele no change in our conſciences, but that they ſtill remaine the ſame which they alwayes were; if they be not waſhed with the blood of Chriſt, which purgeth them, not only from the guilt of ſinne, but alſo from dead workes, that wee may ſerue the liuing God; or if their purity and peace proceede from any thing then from this, that being bathed in this fountaine Zach. 13. 1.opened to the houſe of Dauid, and to the inhabitants of Ieruſalem, for ſinne and for vncleanneſſe, they are aſſured that their ſinnes are pardoned, and ſhall neuer be imputed nor laid to their charge; if they be not purified by faith, which both aſſureth vsus of ſaluation, and alſo worketh by louelove; but Gal. 5. 6.are grounded alone vponupon groundleſſe preſumption; it is cleare and manifeſt, that we deceiue our ſelues with a ſhaddow, and hauehave not yet attained to a good conſcience.
§. Sect. 2 The ſecond ſigne is taken from the manner of working this good conſcience.
The ſecond ſigne, is the manner of working this good conſcience. For it is not wrought by worldly perſwaſions, taken from our credit, pleaſure, or profit, but by the miniſtery of the Word, begetting faith in vsus, whereby the heart and conſcience is purified. And this it doth firſt, by terrifying it with the ſight and ſenſe of our ſinnes, and the puniſhments due vntounto them, whereby we are humbled, and brought to deſpaire of our owne ſtrength, for our recouery out of our miſery; and then by pacifying and comforting it, by offering vntounto vsus in Chriſt the free pardon of our ſinnes, reconciliation with God, and the eternall ſaluation of our ſoules. So that heere the ſaying is truely verified, that peace is the daughter of warre; for if our conſciences hauehave had no conflict with Gods iuſtice, and the curſe of the Law, and hauehave not beene truly humbled in the ſenſe of his wrath, and the enmitie which hath beene betweene him and vsus, our peace is carnall and corrupt, ſpringing not from aſſurance of faith, but from ſecuritie and preſumption, which hauehave cauſed this eaſe, not by recouery of health, but through the numneſſe and ſtupidity of the diſeaſe.
§. Sect. 3 That a good conſcience is knowne by the effects of it.
Thirdly, a good conſcience is knowne by the effects; for it excuſeth and acquitteth vsus before God of all ſinne, and ſpeaketh peace vntounto our hearts, aſſuring vsus that we are reconciled, and in Gods fauour: and grounding this teſtimonie vponupon the infallible truth of holy Scriptures; It maketh vsus bold in all dangers, and like armour of proofe, it contemneth the gun-ſhot of any worldly perils. It makes vsus couragious in the performance of all good duties, and not greatly to care who liketh or miſliketh them, becauſe we carry our warrant in our boſomes, which will iuſtifie our actions before God, what cenſure ſoeuer men paſſe of them. It maketh vsus like good ſeruants, to come often into our Maſters preſence, becauſe it witneſſeth vntounto vsus, that we are in his fauour, and that he accepteth of vsus and our ſeruice. It maketh vsus often to examine the booke of our accounts, euen in the preſence of our Lord, and to deſire him to ſuruey our reckonings, becauſe it teſtifieth vntounto vsus that we hauehave dealt faithfully with him. So Dauid, Examine me, O Lord, and prooue me, try my reines and my heart. After Pſal. 26. 2.which Audit, it will iuſtifie vsus in reſpect of our integritie, as it did him. Thou haſt prooued mine heart, thou haſt viſited me in the night, thou haſt tryed me, and ſhalt find nothing: Not in reſpect of the perfection of our performance, Pſal. 17. 3.which is full of wants and weakeneſſes, but of our deſire and reſolution, as he expoundeth himſelfe in the next words: For I am purpoſed that my mouth ſhall not tranſgreſſe. If therefore our conſciences produce theſe Pſal. 130. 3. & 143. 2.effects in vsus, it is an euident ſigne that they are pure and peaceable. But if contrariwiſe they accuſe and terrifie vsus, or excuſe and acquit vsus without the warrant of Gods Word; If we are bold and valiant in our peace and proſperity, fearing no euill, but cowardly timorous when we are incountred with any danger; If wee are ſo couragious in euill, that we are not aſhamed, though men heare vsus talke wantonly and vainely, or ſee vsus in our actions imitate the greateſt number, though vnlawfull and without warrant: but are ready to bluſh if a good ſpeech hath ſlipped from vsus in bad company, or if we be ouertaken at vnawares in performing ſome religious dutie, by ſuch as are ready to flowt vsus for it; If wee care not how little wee come into Gods preſence, and ſeldome or neuer examine the booke of our accounts betweene vsus and him, or elſe ſlightly and ouertly for forme and faſhion ſake, and like vnfaithfull factors, cannot indure to hauehave our Maſter audit our reckonings; then are our conſciences defiled, and can giuegive no true teſtimony of peace vntounto vsus.
§. Sect. 4 That a good conſcience is knowne by the properties of it, as firſt, that it is pure and peaceable.
Fourthly, a good conſcience is knowne by the properties of it. Firſt, as it is peaceable, ſo alſo it is pure, not onelyonly from the guilt of ſinne, but Heb. 9. 14.alſo from the corruption. For the blood of Chriſt, as it doth like a ſoueraigne ſalue pacifie the rage of conſcience, cauſed by the ſores of ſinne, ſo doth it draw out the corrupt matter that cauſeth it, clenſing theſe wounds, as faſt as it healeth them; and as it ſaueth vsus from this body of death, as the Apoſtle calleth it, ſo doth it purge it from dead workes, that we may ſerue the liuing God. And therefore if our conſciences be thus purged, then are they truly pacified. But if they witneſſe vntounto vsus that we liue ſtill in ſinne, and ſo purpoſe to doe for the time to come, and yet teſtifie that we are in Gods fauour, and hauehave our part in Chriſt and his benefits, they are euill and lying conſciences, and giuegive in falſe euidence, expreſly contrary to the Eſa. 48. 22.teſtimony of God, who being Truth it ſelfe, hath ſaid, that there is no ſuch peace to the wicked.
§. Sect. 5 That a good conſcience keepeth it ſelfe cleere before God and men.
Secondly, it is the propertie of a good conſcience, with all care and circumſpection to keepe it ſelfe cleere both before God and men; before God, from faultineſſe and ſinne; before men, from offenſiueneſſe and all appearance of euill. According to the example of the Apoſtle, Who herein Act. 24. 16.exerciſed himſelfe, to hauehave alwayes his conſcience voide of offence, towards God and towards men. So that a good conſcience thinketh it not ſufficient, to Conſcientia neceſſaria eſt tibi: fama proximo tuo. Qui fidens conſcientiae ſuae, negligit famam ſuam, crudelis eſt. Aug. ad fratr. in Eremo. Serm. 52. Pro. 22. 1. Eccleſ. 7. 1. Duo ſunt tibi neceſſaria, conſcientia & fama: conſcientia propter Deum, fama propter proximum. Ambroſ. 1. Cor. 4. 3, 4.hauehave Gods approbation with contempt of mans, when as they will lawfully ſtand together: for it is an offence in our neighbours, when they giuegive falſe teſtimony of vsus, and an offence to them, when we make them to ſtumble by our euill example, drawing them on to the practice of that euill, the appearance whereof they ſee in vsus; from both which, Chriſtian charity ſhould reſtraine vsus. Yea it is hurtfull alſo vntounto our ſelues in loſing our good name, which is to be pteferred before riches; and though we keepe this precious oyntment for our inward comfort, yet we loſe the benefit of that beauty, which it outwardly cauſeth, and the ſweete odour of it, at leaſt ſo farre foorth as wee hauehave it reflected vponupon vsus by others commendation. Much leſſe doth it reſt contented with mans approbation, when it is diſallowed of God: for when they can ſay no euill of vsus, nor we by our ſelues, yet are we not thereby iuſtified, ſeeing it is the Lord that iudgeth vsus, who is greater then our hearts; and therefore as it deſireth mans approbation, ſo only thus farre foorth as it will ſtand with Gods allowance, according to the example of the Apoſtle, who commended himſelfe to eueryevery mans conſcience, in 2. Cor. 4. 2.the ſight of God. And if we thus doe, then hauehave we a ſure ſigne of a good conſcience: but if when we giuegive iuſt offence, we iuſtifie our ſelues by pleading a good conſcience, and ſo ſay and thinke, that we doe not care what men ſay or conceiue of our actions; or if (like hypocrites) we approue our ſelues and our conſciences to men, by a faire ſhew in our outward behauiour, and neglecting the Iudgement of God, nouriſh in our hearts ſecret corruptions, we diſcouer a bad conſcience, and both ſinne againſt God, our neighbours, and our ſelues.
§. Sect. 6 That a good conſcience knoweth it ſelfe to be ſo.
Thirdly, it is the property of a good conſcience, not to bee doubtfull and wauering, whether it be ſo or no, but being ſo, it knoweth aſſuredly Heb. 13. 18.that it is ſo, and ſeeth it ſelfe by its owne light: According to that of the Apoſtle, We truſt, or are aſſured that we hauehave a good conſcience, in all things willing to liue honeſtly. And this confidence of it ſelfe, maketh it confident and couragious againſt all dangers, and bearing witneſſe to vsus that God is Rom. 8. 31.with vsus, it maketh vsus not to care greatly who oppoſe againſt vsus. So the Wiſeman ſaith, that the righteous man is bold as a Lyon, becauſe his conſcience iuſtifying him, doth alſo beare witneſſe that hee is iuſtified and approoued Pro. 28. 1.of God, and being in his fauour, is vnderunder his protection, who is both able and willing to preſerue him againſt all euill; according to that of the Apoſtle; Heereby we know that we are of the truth, and ſhall aſſure our 1. Ioh. 3. 19, 20, 21hearts before him. For if our heart (that is, our conſcience) condemne vsus, God is greater then our heart, and knoweth all things; but if our heart condemne vsus not, then hauehave wee confidence towards God. And whatſoeuer we aske, we receiue of him, becauſe we keepe his Commandement, and doe thoſe things that are pleaſing in his ſight. Neither doth the true feare of God, which is alwayes Pro. 28. 13.in the faithfull, hinder, but much confirme and ſtrengthen this confidence, ſeeing it is not ſeruile but filiall; and when wee feare moſt in the ſight and ſenſe of our frailtie and corruption, then are we moſt aſſured that we ſhall Ier. 31. 33, 34.neuer depart from God, nor he from vsus, and ſo ſhall moſt firmely ſtand, through his power aſſiſting and vpholding vsus.
§. Sect. 7 That a good conſcience maketh vsus merry and cheerefull.
Fourthly, it is the propertie of a good conſcience, to make thoſe that hauehave it merry, cheerefull, and full of ioy. It is a pleaſant ſawce, which maketh all our meates delightfull, and whatſoeuer our cheere be, good Pro. 15. 15, 17.conſcience, if it be our companion, will make it a feaſt, and fill our heart with ſuch ioy, that a ſallad of cold herbes ſhall be better vntounto vsus, then a ſtalled Oxe, or the greateſt dainties, that wealth and wit can prouide for wanton worldlings. It will make the hardeſt lodging, a bed of downe; and the pooreſt cottage more pleaſant, then the moſt ſtately Palace, to them who hauehave not this inmate to harbour with them. It is (like ſugar) ſweete in it ſelfe, and ſweeteneth all things that are mixed with it, and ſuch a precious oyntment that it perfumeth the whole houſe. The ioy of conſcience is compleate in it ſelfe, and proceeding from an inward cauſe (as it were) a liuing fountaine, that neuer faileth; it alwayes laſteth, without any ſupply from the land-waters of earthly proſperity; wherein it farre exceedeth the ioy of worldlings, which ariſing from carnall comforts, faileth when they faile. The ambitious man cannot reioyce but in his honours, and if (with Haman) he wanteth cap and knee, all his other comforts will not keepe him from deepe melancholy, and diſcontent. The couetous man cannot hauehave any ioy, if he cannot hauehave that riches, not which he needes, but which he deſires; and he that is voluptuous, is as moodie and melancholy in the want of muſicke, merry company, and ſuch like worldly delights, as he is merry when he hath them. So that their ioy, like Summer brooks, are not to be ſeene or found, no longer then they are ſupplied by the ſhowres of worldly proſperity. But hee that hath a good conſcience, reioyceth in it when it is alone, without the company of any worldly comfort, & in the greateſt ſolitude, it preſenteth vntounto vsus a Theater Nullum Theatrum virtuti conſcientiâ maius. Cic. Tuſc. l. 2.of delights: And not only in the abſence of all worldly good, but alſo in the preſence of the greateſt worldly euils. For he that hath peace with God, and peace of conſcience, reioyceth in tribulatiō, as the Apoſtle ſpeaketh. So when the Apoſtles were beaten for Chriſts cauſe, their backes were no more loaded Rom. 5 3. Act. 5. 41.with ſtripes, then their hearts lift vp with ioy, becauſe they were thought worthy to ſuffer for him. So when Paul and Sylas were impriſoned, Act. 16.and their feete in the ſtockes, their ioy was at liberty, and the roome that contained them, was not able to confine it. It accompanieth the Conſcia mens recti famae men. dacia ridet. Ouid. 4. Faſt.faithfull in all their afflictions, and maketh their burthen light, which is intolerable to thoſe that want it. In their greateſt pouertie, it is in ſtead of riches. In all their ſickneſſe it is a comfortable cordiall. In the noyſome ſtench of worldly ſlanders and reproaches, it is a ſweete oyntment, and precious perfume, which cheereth and reuiueth their ſpirits. So when Paul was apprehended and arraigned as an hainous malefactor, this comfort refreſhed him, that he had liued with all good conſcience before God. So when he was preſſed out of meaſure, euen vntounto death, with troubles and Act. 23. 1.perſecutions, he reioyced in this, the testimony of his conſcience. Yea, euen at the day of death, when all worldly comforts, like falſe friends, forſake 2. Cor. 1. 12.vsus, or ſtaying with vsus, doe become (like Iobs kinſmen) miſerable comforters, ſeruing for no vſe, but to aggrauate our griefes; the ioy of conſcience triumpheth ouer death it ſelfe, becauſe it is vntounto vsus, but a ſtraight doore, thorow which we ſhall enter into a faire Palace of euerlaſting bleſſedneſſe: Yea it ſhall cheere our hearts at the day of Iudgement, and when they who hauehave ſpent their dayes in carnall delights, ſhall droope, and deſire the hills to fall vponupon, and couer them, the ioy of conſcience Apoc. 6. 16.will cauſe vsus to lift vp our heads, becauſe the day of our full redemption Luk. 21. 28. Benè ſibi conſcius falſis non debet moueri conuitijs, nec aeſtimare plus ponderis in alieno eſſe conuitio, quàm in ſuo teſtimonio. Amb. de offic. Nemo plus videtur aeſtimare virtutem, &c. quàm qui boni veri famam perdidit, ne conſcientiam perderet. Sen. Epiſt. 72.draweth neere. If then wee can finde in our ſelues this true ſpirituall ioy, that will beare vsus vp in all eſtates, and keepe vsus aboue water in the greateſt ſtormes of worldly afflictions, it is a manifeſt ſigne of a good conſcience; whereas contrariwiſe, if we hauehave no ioy ſauing that which is fed with the fewell of worldly proſperity, and is preſently extinguiſhed, when the water of tribulation is caſt vponupon it; if it leaue vsus when we moſt neede it, and will ſtay on no termes any longer with vsus, then whileſt it may hauehave the company of health, wealth, pleaſures, and preferments, friends and fame: If we reioyce more in earthly, then in ſpirituall and heauenly things, in the name and credit of vertue and grace, more then in the things themſelues, and in the fame, more then in the conſcience of well-doing, and leſſe grieue when we hauehave made ſhipwracke of conſcience, then when we are at a loſſe, in the purſuite of glory and eſteeme amongſt men; it is a ſigne that the conſcience is carnall and corrupt, ſauouring more of the world and earthly vanities, then of ſpirituall grace and the things of God.
§. Sect. 8 That a good conſcience may be known by the integrity and conſtancie of it.
Finally, a good conſcience may be knowne by the integritie and conſtancy of it. For it laboureth to approoue it ſelfe before God and men, in all things, and at all times. It reſpects the whole Law of God, and ſheweth it ſelfe in eueryevery commandement, as well as in any, due order and proportion being obſerued in the waight and excellencie of eueryevery duty. It ioyneth piety and holineſſe with honeſty and righteouſneſſe, and faith with good workes; and ſo giueth place and precedency to the chiefe duties, as that it doth not thruſt out of dores the leaſt and meaneſt with careleſſe neglect. As we ſee in the example of Dauid, who had reſpect to all Pſal. 119. 6.Gods Commandements, and of Paul, who kept a good conſcience in all things. So Heb. 13. 18.alſo a good conſcience is knowne by our conſtancie in holy and righteous duties, and may iuſtly take to it ſelfe that Motto or word of our late renowned Queene, of happy memory, Semper eadem. It is the ſame in all places, and in all companies, at home as well as in the Church, alone as in company, among the godly and ſincere, as the godleſſe and prophane. It changeth vponupon no occaſion, but keepeth a iuſt and equall tenour in the performance of the duties of holineſſe and righteouſneſſe, whether honour 2. Cor. 6. 8.or diſhonour, good report or euill report, gaine or loſſe, proſperity or aduerſity attend vponupon them. Which integrity and conſtancie, if we find in vsus, it will giuegive vntounto vsus this comfortable euidence, that wee hauehave a good conſcience. But if contrariwiſe wee ſhare ſtakes betweene God and the world, and in ſome things (like Herod) heare and obey his Word willingly, and willingly in other things ſtop our eares, and neglecting his reuealed will, giuegive our ſelues ouer to be ruled by our owne carnall luſts; If like ciuill worldlings, we onelyonly make conſcience of the duties of Iuſtice and honeſty, and neglect the duties of Religion and piety; or if with hypocrites, we are forward in the outward duties of piety, and make no conſcience of honeſty and iuſt dealing with all men, nor of the workes of merciemercy towards thoſe that are in want and miſery, and are ſo wholly for faith, that we are nothing for good workes; If wee are religious and honeſt by fits, when it will beſt ſerue our worldly ends, and be Saints in the Church, and deuils at home; or fit our conuerſation to all companies, ſeeming zealous and deuout among them that feare God, and cold and careleſſe of all Chriſtian duties among the godleſſe and wicked, wee may hence conclude, that our conſciences are corrupt and carnall.