Two Treatises, Treatise 1 · Chapter 3
CHAP. III.
A good Conſcience what it is: falſe ones diſcovered.
VVHat Conſcience is wee have ſeene; The ſecond thing conſiderable, is what a good Conſcience is. The Conſcience that is good, muſt be good with a double goodneſſe.
1. With the goodneſſe of Integrity.
2. With the goodnes of Tranquillity.
Vprightneſſe, and Peace; theſe two are required to the conſtitution of a good Conſcience.
Firſt, it is good with the goodneſſe of Integrity, when it is an upright cōſcience. This is that which Paul cals A pure Conſcience, 2 Tim. 1. 3. which Phraſe a man would almoſt think in his conſcience that the Holy Ghoſt uſed on ſet purpoſe, to ſtop the mouth of the iniquity of the latter times, that ſhould ſeeke to diſgrace all good Conſcience with the ſarcaſme of purity. Now the conſcience is good with the goodneſſe of Integritie and Puritie three wayes.
1. When it being informed and rightly principled by the word of God, the only rule and binder of Conſcience, it doth truly and ſincerely judge and determine evill to be evill, and good to be good. As contrarily, the conſcience is ſinfully evill, when it doth not determine that to be evill which is evill, nor that to be good which is good, but call evill good, and good evill. Such as are the conſciences of Ignorant perſons, who wanting the knowledge of Gods Word, and having their conſciences blinded through ignorance, are not able to judge of good or evill, nor to diſcerne and determine which is which. So that knowledge is neceſſarily required to the goodnes of conſcience. Rom. 15. 14. Yee alſo are full of goodnes, filled with all knowledge. The conſcience cannot be good where the ſoule is naught, and that the ſoule be without knowledge, it is not good, Prov. 9. 2.
2. When it doth excuſe for that which is good, and accuſe for that which is evill, being ſanctified by the ſpirit of grace: for the accuſation of conſcience, though it follow upon ſin, yet it is not ſinfull and evill in it ſelfe, but only painfull and troubleſome, and ſo oppoſed to the goodnes of peace, not to the goodneſſe of uprightneſſe, according to that trite diſtinction of Bernard of a good Conſcience, and not quiet, & a quiet conſcience, & not good. It is the property of a conſcience uprightly good to accuſe upon any ſin committed. As contrarily the conſcience is ſinfully evill, when it doth not excuſe for good, nor accuſe for evill. The ſuperſtitious perſon, omitting his fopperies, ſhould be excuſed by his Conſcience, wheras he rather receives blame from his Conſcience, therefore his Conſcience is ſinfully evill. The ſecure perſons conſcience is naught, becauſe he having cōmitted ſin, his Conſcience is ſilent, and lets him alone, and brings in no accuſation againſt him, therefore it is ſinfully evill. It is a witneſſe that hath ſeene, and knowne evill, and doth not utter it, therfore it ſhall beare its iniquity, Levit. 5. 1.
3. When it doth incite and urge us to doe good, and doth ſtay and hinder from evill. It is uprightly good when it ſpurs to good, and bridles from evill, Heb. 13. 18. For we are aſſured that we have a good Conſcience: viz. A conſcience that is neither ſilent to perſwade to that which is good, or diſſwade from that which is evil. If a man go about or be ready to yield to any thing that is ſinful, how wil it muſter up legions of Arguments? how will it wraſtle and ſtruggle with a man? It will ſay as Abner to Ioab, 2 Sam. 2. 26. knowſt thou not that it wil be bitternes in the later end? or as Abigail to David, 1 Sam. 25. 31. It ſhall be no griefe, nor offence of heart unto thee another time, not to have done this evill. If a man be negligent, or careleſſe and drowſie in good duties, it comes to him with that voice, Epheſ. 5. 14. Awake thou that ſleepeſt; or with that, Iſa. 30. 21. This is the way, walke in it. When it doth thus, it is uprightly good. Contrarily, it is ſinfully evill, when it doth not incite us to that which is good, nor hinder us from doing evill. This is a dead, and a ſeared conſcience, 1 Tim. 4. 2. Having their conſciences ſeared with an hot yron.
2. It is good with the goodneſſe of Tranquility. And that is when the conſcience is at peace, and doth not accuſe us, becauſe it hath not wherewith to accuſe us, either becauſe not guilty of ſuch or ſuch a particular fact, 1 Cor. 4. 4. I know nothing by my ſelfe; or elſe becauſe it is aſſured of pardon in the bloud of Chriſt, by which we come to have no more Conſcience of Sins, Heb. 10. 2. That is, no more Conſcience to accuſe or condemne for Sin, it being done away in the blood of Chriſt: and this is the purged Conſcience, Heb. 9. 14. which brings Hope, Ioy, Comfort, and confidence with it, 2 Cor. 1. 12. This is our rejoycing, the teſtimony of our Conſcience. Then is the Conſcience good, when it is peaceable. As contrarily, then it is evill, painfully evill, when it is turbulent, and troubleſome in the accuſations thereof, and binds over to judgement, and ſo leaves us in ſhame, feare, perplexity, and griefe, 1 Ioh. 3. 20. If our heart condemne us. This is a wounded, a troubled conſcience. This is oft the evill conſcience of evill men, Iſa. 57. 21. There is no peace to the wicked, ſaith my God. Yet may a man have his Conſcience uprightly good, which is painfully evill; for a good mans Conſcience may be unquiet and troubled. Thus then wee ſee what a good conſcience is, that which is uprightly honeſt, and quietly peaceable. This being ſo, it ſerves to diſcover the dangerous errour of divers ſorts of people, that are in a dreame of having good conſciences, and yet having nothing leſſe. There be three ſorts of conſciences, which becauſe they are in ſome ſort quiet, and ſting not, their owners would have to goe for good ones, and yet are ſtarke naught, and they are, the Ignorant, the Secure, and the Seared Conſcience.
1. The Ignorant Conſcience, Men judge of their ignorant conſciences, as they do of their blind, dumbe, and ignorant Miniſters: Such neither doe nor can Preach, can neither tell men of their ſins, nor of their duties. Aske ſuch a blinde guides people, what their cōceit is of him, & what a kind of man their Miniſter is, & ye ſhall have him magnified for a paſſing honeſt harmleſſe man, and a man wondrous quiet amongſt his neighbors. They may doe what they will for him, hee is none of thoſe troubleſome fellowes that will be reproving their faults, or complaining of their diſorders in the Pulpit; oh, ſuch a one is a quiet good man indeed. Thus judge many of their Conſciences. If their Conſciences be quiet, and lie not grating upon them, and telling them that their courſes are ſinfull, & damnable, and that their perſons are in a dangerous condition; but rather by their ſilence, ignorance, and vaine pretences doe juſtifie them, and tell them all will be well enough. Oh then what excellent good Conſciences have theſe men! They make no Conſcience of Family duties, once in the yeare to come to the Sacrament ſerves the turne; they are common ſwearers in their ordinary communication, make no conſcience of ſanctifying Sabbaths, &c. and their conſciences let them alone in all theſe, doe not give them one ſyllable of ill language, oh what gentle, & good natured Conſciences think theſe men they have? But alas, what evill conſciences have they? A good Conſcience muſt be upright as well as peaceable. And an upright Conſcience is enlightned with the knowledge of the Word, and by that light judges what is good, & what evil, & when it finds mens actions not to be good and warrantable, deales plainly, and lets them heare of it. A good Conſcience hath good eyes, and is able to diſcerne betweene good and evill. Now theſe mens Conſciences are quiet, and have their mouths ſhut, but whence is it? Becauſe their eyes are ſhut, and they are dumbe, becauſe they are blind. Right Idoll Conſciences, they want mouths to ſpeake, becauſe they want eyes to ſee. So that it may be ſaid of ſuch Conſciences as the Prophet ſpeaks of thoſe Watchmen, Iſa. 56. 10. His watchmen are blind, they are all ignorant, they are all dumbe dogs, they cannot barke. Their blindneſſe bred dumbneſſe, and their ignorance ſilence. Thus it is with ignorant Conſcience. What is the reaſon they barke not, but are dumbe, and are thus quiet? Meerly becauſe they are blind and ignorant.
But yet as good as men account theſe conſciences now, the time will come that it ſhall fare with them as it did with Adam and Eve after they had eaten the forbidden fruit, Then their eyes were opened. So the time will come when theſe Conſciences ſhall have their eyes opened, and then alſo ſhall their mouths be opened, yea wide, and loud opened, and theſe now quiet conſciences ſhall both bark and bite too. Doe not therefore flatter thy ſelfe in thine ignorance, as if thy condition and Conſcience were good, becauſe quiet. Never account that true Peace which is not joyned with uprightneſſe. Integrity and ignorance can no more ſtand together than light and darkneſſe. Integrity of Conſcience may be without Peace. Peace can never be without Integrity. Dumbe Miniſters go in the world for good Miniſters, becauſe quiet ones, but the day will come that men ſhall curſe them for having been ſo quiet. So ignorant and tongue-tyed conſciences go for good ones, but the time will come that men will curſe this peace of their Conſcience, for bringing them ſo quietly to hell. The Maſſe goes for an excellent good Service, becauſe Miſſa non mordet, honeſt toothleſſe devotion, it never faſtens fang in the hearers fleſh. So many have Maſſe-like Conſciences, toothleſſe, and tongueleſſe Conſciences, but yet the time will come, that as Maſſe-mongers ſhall curſe their toothleſſe Maſſe, ſo ignorant perſons that now glory in their peace, ſhall curſe their toothleſſe Conſcience, yea they ſhall gnaſh their teeth, becauſe Conſcience had no teeth, and ſhall gnaw their tongues for anguiſh of heart, becauſe their conſciences wanted tongues to tel them of the danger of their wicked wayes, that have brought them to ſo miſerable a condition.
2. The Secure Conſcience. As the blind Conſcience was like the dumbe Miniſter, ſo the ſecure Conſcience is like the flattering Miniſter, that (Ier. 6. 13.) heales the hurt of his people with ſweet words, and cries, peace, peace, where there is no peace. This Conſcience wants not an eye, but only a good tongue in the head. It ſees its maſter to doe evill, and knowes it to be evil, but either cares not to ſpeak, or elſe is eaſily put off from ſpeaking; ſometime it cares not to ſpeake, being ſleepy, heavie, and drowſie, like thoſe Prophets, Iſa. 56. 10. They are all dumbe dogs, they cannot barke. What is the Reaſon? Sleeping, lying downe, loving to ſlumber. A ſleepy, and heavy-eyed Curre, though he ſee one come into his maſters yard, or houſe, that ſhould not, yet barkes not, as loath by his barking to diſquiet himſelfe. A ſleepy ſecure conſcience ſees many a Sin to enter the ſoule that ſhould not, and yet lies ſtill and ſayes nothing, is loath to breake his ſleepe. And yet ſuch Conſciences men count good.
Sometimes it may be it offers to ſpeak, as a ſleepy dog may open once, or twice at a ſtrangers entrance, yet is ſoone ſnibd, the leaſt word of the maſter of the houſe makes him whiſt, and quiet. So ſecure Conſciences upon the greene wound begin to ſmart, and upon the freſh commiſſion of Sin begin to mutter, and to have ſome grudgings, but their maſter anſwers them as the friend in his bed did his neighbor deſiring to borrow three loavs, Luk. 11. 17. Trouble me not, for I am in bed. I pray thee be quiet, let us have no wrangling and brawling, it ſhal be ſo no more, I will cry God mercy, I will hereafter find a time for repentance, &c. and ſo Conſcience being ſecure is eaſily put off with a few good words, and ſo cloſing her eyes and mouth againe, gives her maſter liberty to take his reſt. And thus the ſecure Conſcience, becauſe it is ſo eaſily huſht, and ſtilled, is counted a good Conſcience, as Nurſes counted them good children which though they are ready to cry at every turne, yet are eaſily quieted with ſome toy.
But this Conſcience is as far from a good Conſcience, as Securitie is from Integrity. Sin indeed ſleeps, but yet it ſleeps but dogs ſleepe, yea though it ſleepe ſoundly, yet it cannot ſleepe long. Gen. 4. 7. Sin lies at the doore. Sin lies aſleepe in the Conſcience as a Maſtife lies at the doore. A place where a dog cannot ſleep long. The doore is the common paſſage into and out of the houſe, every one is paſſing to and fro that way, and keep ſuch a clattering with the opening and ſhutting of the doore, that there can be no ſound, or at leaſt, no long ſleepe. No better is the ſleepe of ſecure Conſciences, which at length like mad band-dogs and fell maſtifes, will fly in the face of the ſinner, ready to pluck out the very throat and heart of him.
The ſecure conſcience can be no good Conſcience, becauſe it hath neither uprightneſſe nor peace, both which were before required to the temper of a good one, Vprightneſſe hath it none, for it is not faithfull in its office, it doth not witneſſe, it doth not accuſe, as it becomes an honeſt upright conſcience to doe. Peace it hath none. There is a great difference between a peace, and a truce: in peace there is a totall depoſition, both of Armes and Enmitie, all hoſtile affections are put off: In a truce, there is but a ſuſpention, and a ceſſation of Armes for a ſeaſon, ſo as during the ſame there is ſtill proviſion of more Force, and a preparation of greater ſtrength. A truce is but a breathing time to fit for fiercer impreſſions. The truce being ended, the aſſaults are rather fiercer than they were before. The ſecure Conſciences are quiet, not becauſe there is peace, for there is no peace to the wicked, Quomodo tranquilla? cum mundi hujus proſperitas alludit, & illudit, cum laudatur peccator in deſiderijs animae ſuae. Born. de Conſe.ſaith my God, Iſa. 57. 21. But becauſe there is ſome truce, the world ſmiles upon them and they have outward hearts eaſe, and this brings them aſleepe, but if any affliction, croſſe, or ſickneſſe come, then they ſee how far they are from peace. Conſcience is ſometime at truce with ſecure ſinners, but during this truce, Conſcience is preparing Armes, and Ammunition againſt them, is levying of freſh forces againſt them, and aſſoone as the truce is ended, be it ſooner or be it later, have at them with more violence, fury, & fiercenes than ever before. And the truce once ended, it will eaſilie appeare what a wide breadth of difference there is between a ſecure and a good Conſcience.
3. A Seared Conſcience. That which Paul ſpeakes of, 1 Tim. 4. 2. A cauterized Conſcience. That is, as Beza tranſlates and expounds it. A Conſcience cut off, as it were with a Chirugions Inſtrument. An arme, or a leg cut off from the body, ſtab it, gaſh it, chop it into gobbets, do what you will with it, it is inſenſible, it feeles it not. Or elſe as our tranſlation hath it, Having their Conſciences ſeared with an hot iron. A compariſon borrowed from Chirurgerie. When a limbe is cut off, Chirugions uſe to ſeare that part of the Body from whence the other is taken, with an hot iron, and ſometimes they do cures by ſearing the affected parts with hot irons. Now theſe parts upon their ſearing have a kind of cruſty brawnineſſe, which is utterly inſenſible, which though it be cut, or pricked, it neither bleeds, nor feeles. Thus is it with many mens Conſciences, commit they whatſoever ſins they will, yet their hearts are ſo hardned through long cuſtome in ſin, that they feele no gripings, pinches, or bitings at all, but are growne to that dead, and dedolent diſpoſition, Epheſ. 4. 19. Who being paſt feeling, &c. It is with ſuch mens conſciences, as with labouring mens hands, which through much labor have a brawny hardneſſe growing upon them which is without any feeling. One may thruſt pins into it, pare it with a knife, and yet without any trouble or griefe at all. Such callous Conſciences have many, that though they be wounded, and gaſhed with never ſuch foule ſins, yet their conſciences ſhrink not, feele not awhit. Their Conſciences are like Gally-ſlaves backs, ſo bebrawned over with often laſhing, that an ordinary laſh will not make them ſo much as once ſhuck in their ſhoulders. You have many that can ſweare, not onelyonly your more civill oathes, of faith and troth, but thoſe ruffianly and bloudy oathes, of bloud and wounds, and it never wounds their hearts awhit. You have many that can commit foule ſins with leſſe touch than others can heare of them. You ſhall have black Smiths that are uſed to the frequent and daily handling of hot iron, hold an hot firecoale in their hands, and laugh, whilſt another would roare out. There be thoſe that can be drunke day after day, that conſecrate whole Sabbaths to Venus & Bacchus, and give themſelvs up to foule villanies, & yet not one twitch at the heart, not a ſnib, not a croſſe word from their Conſciences. Eſtrich-like they can concoct iron and put it off as eaſily as another weake ſtomacke can doe gelly. They have brought their hearts to that paſſe the drunkards body is in, Pro. 25. 35. They have ſtriken me, and I was not ſick; they have eaten me, and I felt it not. Their ſeared Conſciences have no more feeling than our ſotted Drunkards have in their drunkenneſſe, who though they have many a knocke, and ſore bruiſe, yet feele it not. To this fearefull condition, and ſenſeleſſe and ſeared ſtupiditie of Conſcience many growe, and when they have thus cruſted and brawned the ſame, then they have their Conſciences at a good paſſe, becavſe they heare them not brawling within them. Alas how farre are ſuch from goodneſſe of Conſcience? In ſome ſenſe, thoſe have worſe Conſciences than the Devill himſelfe, who beleeves and trembles, whoſe Conſcience yet is not ſo ſeared, but it trembles at the thoughts of his deſerved damnation.
And howſoever theſe ſeared Conſciences are quiet, yet there will come a day that this ſeared cruſtineſſe ſhall bee ſcaled off, and thoſe Conſciences which were not ſenſible of ſinne, ſhall be moſt ſenſible of paine: though they were paſt feeling in the committing of ſinne, yet they ſhall be all feeling in ſuffering puniſhment for ſinne. God will pare off that brawnineſſe from their Conſciences, and will pare them ſo to the quicke, that they ſhall feele, and moſt ſenſibly feele, that which here they would not feele. Tremble therefore at the having of ſuch a Conſcience, in which there is neither uprightneſſe, nor peace, neither integrity, nor tranquility; but a ſenſleſſe and fearfull ſtupidity. Thus we have ſeen what a good Conſcience is.