Two Treatises 2, Tract 1 · Chapter 9
CHAP. IX. Of the contraries to Humiliation, Deſpaire and a ſeared Conſcience.
HItherto of the grace of Humiliation it ſelfe: Now to adde a worde or two of the contraries to it. Contrary to godly humiliation or contrition are theſe two. 1. Deſperation. 2. The blockiſh, the ſeared, and ſenceleſſe Conſcience that is paſt feeling. Both theſe indeed muſt be auoyded, but Epheſ. 4.yet the latter of the two is more vſuall, and more dangerous, more vſuall; becauſe it is more pleaſing to our nature, whereas Deſperation is more diſtaſtefull in regard of the bitterneſſe. And therfore Sathan wants that bait to bring men to deſpaire, which he hath to bring men to ſenſleſſe ſecurity. Therefore heere we may ſay, as they ſang of Saul and Dauid. Deſperation ſlayes thouſands, Security Sam.ten thouſands, euen as more die of intemperancy of diet, then are killed by the Sword: ſo though Deſpaire be more fearefull, yet Security is more frequent. More dangerous alſo, becauſe Deſparation may be turned ſooner to good, for that the deſpairing perſon is touched with the ſight of his ſins, & feeles his owne miſery. But the ſenſleſſe conſcience is nothing ſo, it hath neither ſight of ſin, nor ſenſe of miſery.
Both theſe extreames of Deſperation and of Senſleſneſſe come from one cauſe, and that is, the neglect of the prickes and wounds of conſcience. It is a great mercy of God to giuegive vsus ſo faire warning from a monitour within our owne boſomes. The warnings others giuegive vsus, wee are ready to except againſt. Wee cannot except againſt the warnings of our owne hearts. But as when milder correction preuailes not with our children, wee proceed to ſeuerer diſcipline: ſo when Conſcience her gentler prickings are neglected, ſhee falles to deeper wounding and cutting; when rods will do no good, God puts Scorpions into her hands to ſcourge vsus to death. EueryEvery little prick of an accuſation fetches as it were ſome blood from thy ſoule; Now if preſently with a repenting heart thou wouldeſt craue the bloud of Chriſt to be applyed to thy ſoule, the bleeding would be ſtayed. But becauſe thou neglecteſt the bleeding, and thinkeſt to ſtay it by baſe medicines of thine owne, therefore the wound bleedes ſtill, and thou ſhalt dye of it. And thus we ſee how deſperation comes from the neglect of the pricks of Conſcience.
But againe and that more commonly the Conſcience growes ſeared, and paſt feeling, ſo that a man may now ſinne freely, and that without controule of Conſcience, after that hee hath once begunne to deſpiſe the admonitions and accuſations thereof. So we ſee the Father giues ouer correcting his vnhappy child, when hee growes worſe for all his correcting of him. Thus many mens conſciences deale with them ſpeaking in a manner vntounto them as God ſpeakes to the Iewes, Why ſhould we ſmite you any more, ſince ye fall away more and more? you ſet light by our warning, we will euen giuegive ouer. Iſay 1. 5.Conſcience is Gods officer, and it is ſet by God to doe the beſt office that can bee to vsus. But when God ſees his officer not regarded, hee will diſcharge him of his office. When a wound is not taken in time, the fleſh feſters, and growes dead and rotten: ſo alſo it fares with the wounds of Conſcience. A wounding Conſcience neglected will grow a dead Conſcience. O then howſoeuer thou mayſt ſet light by the checkes and rebukes of men, and mayſt ſhake off them. yet neuer reiect or con-contemne the checks of Conſcience. In any caſe take heed of that, for either it will continually ring ſuch a loud peale in thine eares as ſhall make them to tingle, and thine heart to tremble: or elſe that which is worſe, it ſhall for euer after hold its peace. Doe wee then feele the priuy nippes, and ſecret ſnibs, and pulls of our conſciences? Let vsus giuegive ear to ſo wholſome a rebuker. Let vsus ſeeke preſently to the Lord for mercy and forgiueneſſe. Let vsus humble our ſoules before him in confeſſion. Let vsus put Conſcience out of office no otherwiſe then thus, that as Conſcience hath accuſed vsus to our ſelues, ſo now we will goe and accuſe our ſelues to our God. For if Conſciences roddes, and checks cannot driue thee to Repentance, whoſe ſhould? Many there are that in regard of their places are free from the rods, and the cheekes of men, as Kings, and great ones: Who dare checke them? None may ſmite them, yet God in mercy towards them will 2. Sam. 24. 10.hauehave their Conſcience to ſmite them as Dauids heart ſmote him, though a King. Conſcience takes no notice of Kingſhip. Therefore all, euen great States, and they of all others muſt moſt liſten to, and heede the voice of Conſcience, leſt otherwiſe it fare with vsus as with thoſe whom great and violent noiſes continually herd, at length make deafe, as in thoſe that dwell by the fall of the riuer Nilus. Or as it doth with vnlucky boyes, who beeing vſed to the rodde, at length harden themſelues, and regard it not.