The Souls Looking Glass, Treatise · Part 1
The Adjuncts of conſcience, which ſhew themſelves in the diſcharge of this dutie of judging and counſelling.
The adjuncts of conſcience.THe adjuncts are of two ſorts: 1. ſuch as reſpect conſciences abilitie to diſcharge its duty; 2. ſuch as accompanie conſcience in the diſcharge thereof.
Of the former ſort are foure:
1. An illightened conſcience.
2. An erroneous conſcience.
3. A doubting conſcience.
4. A ſcrupulous conſcience.
Of the latter ſort are two:
1. A faithfull conſcience.
2. An unfaithfull conſcience.
Firſt,1. An illightened conſcience. the illightened conſcience is ſuch a conſcience as is in it ſelf rightly informed by Gods law, and doth direct and judge aright in matters both concerning our generall and particular calling, both towards God and towards man. And this illightened conſcience is a great bleſſing of God: 1. becauſe it is the proper effect of the law of God; 2. becauſe it is a very great advantage to a man in the whole courſe of his life when a mans conſcience is illightened to direct him in every caſe what he is to do.
If an illightened conſcience be ſo great a bleſſing,Ʋſe 1. then be thankfull to God for it if ye have it, and uſe it as a bleſſing. Some have it, and uſe it not as a bleſſing: The devils have it as a curſe; many vvicked men have it as a curſe: It maketh their ſinnes the greater. Like as a colour, the more light ſhineth upon it the greater it is green is more green, and white is more white, and red more red, &c. So it is with ſinne: the more light thy conſcience hath the greater is thy ſinne; thy drunkenneſſe is more heinous, and thy ſwearing and the like, by how much committed againſt more light. Oh therefore make uſe of the light of thy conſcience, as David did: Thy word is a lump unto my feet, and a light unto my paths. Pſal. 119.105.What follovveth? I have ſworn, and I will perform it, to keep thy righteous judgements. Mark; when his conſcience was illightened, he bound himſelf to follow the directions thereof.
2. Is an illightened conſcience ſuch a bleſſing?Ʋſe 2. O labour to get it; be not without it for a vvorld. Thou wert better walk blindfold over narrovv bridges and planks, better vvalk in the dark through a place full of downfalls and marlpits, then walk without a conſcience illightened. He who walketh in the darkneſſe knoweth not whither he goeth, John 12.35. O labour therefore to get a conſcience illightened. It is true, a man may have an illightened conſcience and yet go to hell: but this is moſt certain; without an illightened conſcience a man cannot go to heaven. And if thy conſcience be ſomething illightened, yet labour for more light. It will prevent many a ſtumble, ſave thee from many a knock. Thou knovveſt not vvhat caſe thou mayſt be in, vvhat difficult ſtraits thou mayeſt be put unto: if thou haſt not light in thy conſcience to direct thee, what wilt thou do?
II. An erroneous conſcience.
2. An erroneous conſcience.SEcondly, an erroneous conſcience is, vvhen conſcience not underſtanding Gods lavv, or miſapplying it, doth judge amiſſe and direct amiſſe. So Joſephs conſcience for a while was in an errour when Mary was found vvith child:Matth. 1 19. His conſcience informed him that he muſt either make her a publick example or put her away privily. Here his conſcience erred about this particular untill the Angel had better informed him. There is a queſtion here raiſed by Divines,Queſt. and it is, Whether we ought to follow conſcience erring or no? A queſtion very neceſſary to be handled, partly becauſe of mens ignorance in this kind, and partly becauſe of the frequency of the caſe. I anſwer thus;
Firſt,Anſw. vve muſt not obey conſcience erring or counſelling to that vvhichwhich is evil; For our errour of conſcience doth not make the tranſgreſſion of the lavv to be no ſinne; though an erroneous conſcience lead us to tranſgreſſe it. 1. Becauſe the lavv of God is above conſcience; and therefore the commandment of Gods lavv ſtandeth in full force though conſcience command contrary to it. Suppoſe a man ſhould think in his conſcience he might not take an oath though never ſo lawfully called thereunto by the magiſtrate and in never ſo neceſſary a caſe, when as the word of God commandeth us to ſwear in truth, in righteouſneſſe, and in judgement; I muſt follow the commandment of God rather then conſcience, becauſe Gods law is above conſcience. 2. Becauſe if I follovv my conſcience vvhen it is in an errour, I offend not onelyonly againſt Gods lavv but I offend alſo my conſcience: For though for the preſent while conſcience is erroneous it doth not take offenſe, yet vvhen it cometh to ſee its ovvn errour then it will. Therefore this is our firſt anſvver, We muſt not obey conſcience erring, or counſelling to that which is evil. If our conſcience ſhould counſel us to tell a lie to help our neighbour, that is evil and againſt Gods lavv; and therefore if in doing it vve do obey conſcience, vve ſinne.
Secondly vve anſwer,2. That an erroneous conſcience vvhatever it commandeth (though the lavv of God commandeth the clean contrary) yet vve cannot diſobey it vvithout ſinne. For this is a conſtant rule, We alwayes ſinne vvhen vve diſobey conſcience: If conſcience erre not, then in diſobeying it vve ſinne double, againſt the law and againſt conſcience: if conſcience do erre and vve diſobey it, vve ſinne too; for though vve do not ſinne againſt the lavv, yet vve ſinne againſt conſcience, and ſo againſt the lavv too; not as though vve vvere bound to obey conſcience vvhen it erreth, and yet vve ſinne if vve diſobey it.
3.Thirdly, Albeit it be alvvayes a ſinne to diſobey conſcience though it erre, yet it is not alvvayes a ſinne to obey conſcience when it erreth. Let us conſider three propoſitions, and you ſhall ſee vvhat I mean. Firſt, If conſcience think that to be commanded which is abſolutely forbidden, or that to be forbidden vvhichwhich is expreſſely commanded, then vve ſinne vvhichwhich ſide ſoever we take: As if an ignorant man thinks in his conſcience that he is bound to pray to Saints departed, which thing the Lord hath expreſſely forbidden: if this man do pray unto Saints, he ſinneth, becauſe the Lord hath expreſſely forbid him to do it; if he do not pray unto Saints, he ſinneth too, becauſe his conſcience telleth him he is commanded to pray unto them. The ſecond propoſition is this, If conſcience hold a thing indifferent to do or not to do which yet is not indifferent but abſolutely commanded, then it is alwayes a ſinne not to do it, but it is no ſinne to do it. The third propoſition is this, If conſcience hold a thing neceſſarie which God hath left indifferent, as if a man in conſcience thought that he o…ght to pray foure times a day (which thing yet God hath left indifferent) in this he is bound to obey conſcience though it erre. And it is no ſinne to obey conſcience thus erring; though it be a ſinne in conſcience thus to erre.
The uſe of this is, I.Ʋſe 1. To let us ſee vvhat a ſacred ſovereigne thing a mans conſcience is. It is alvvayes a ſinne to diſobey conſcience vvhether it erre or no, as it is alvvayes a ſinne to diſobey God. A man can never go againſt his conſcience but he ſinneth. 1. Becauſe conſcience is our guide: It is our invvard and our inſeparable guide; vve can never come by any direction but by conſcience; vve can never let in the commandment of God but onelyonly by conſcience: and therefore the Lord hath made it a very ſovereigne thing. 2. Becauſe vve break a commandment through the loyns of a ſinne, vvhen vve go againſt conſcience. Ajax light upon a beaſt and ſlevv it: his conſcience thought verily it vvas a man; Kill it not, ſaith conſcience, it is a man: he goeth againſt his conſcience and killeth it. His conſcience here vvas in an errour, yet he as truly guilty of murder before God as if he had indeed ſlain a man, becauſe he ſlevv a man through the loyns of this beaſt: His bloudy mind looked at a man, and ſmote at a man, and ſlevv a man. So vvhen conſcience is erroneous, and thinketh this is a commandment of God; it is not ſo, but he thinketh it ſo in his conſcience; if he do contrary he breaketh a commandment though it be none, becauſe the errour of his conſcience made it one to him. Was not Herod truly guilty of the murder of Chriſt? He thought in his conſcience that Chriſt had been among the infants ſlain at Bethlehem. Thus conſcience is a ſovereigne thing: It is alvvayes a ſinne to go againſt it erre or not erre: and if it be a ſinne to go againſt conſcience vvhen it erreth, vvhat a ſinne is it to go againſt it vvhen it doth not erre?
Ʋſe 2.II. This may ſerve for a vvord of exhortation, to exhort men to bevvare leſt they ſinne againſt conſcience; eſpecially vvhen conſcience is in the right. Conſcience is as Gods face in a man: when conſcience looketh on thee, the Lord looketh on thee. It is true, the Lord looketh on thee alvvayes: but thou mayeſt ſee the Lords looking upon thee vvhen conſcience looketh on thee: And therefore thou never ſinneſt againſt conſcience but thou provokeſt the Lord to his face,Iſa. 65.3. vvhen not onelyonly God ſeeth thee but thou ſeeſt him. Thy conſcience ſhevveth thee the Lord; it preſenteth God before thine eyes, commanding or forbidding, Wilt thou do the evil now? Wilt thou omit the good duty now? When conſcience findeth fault thou doſt novv provoke the Lord to his face. If it be ſuch a ſinne to ſinne againſt conſcience in an errour, it is much more a ſinne to ſinne againſt conſcience it being in the right. Thus much of a conſcience erring.
III. A doubting conſcience.
3. A doubting conſcience.A Doubting conſcience is ſuch a conſcience as ſo hangeth in ſuſpenſe that it knoweth not which way to take: it knoweth not which is the ſinne and which not. If it goes this way to work, It may be I ſhall ſinne, ſaith conſcience: if that way, It may be I ſhall ſinne too, ſaith conſcience. Such a man ſinneth which way ſoever he taketh. The reaſon is this, becauſe he doubteth. He that doubteth is condemned if he eat, Rom. 14.23.ſaith the Apoſtle: for whatſoever is not of faith is ſinne. Suppoſe a man doubteth whether it be lawfull for him to do ſuch a thing, and doubteth alſo whether he may lawfully omit the doing it; in ſuch a caſe whether he do it or not do it he ſinneth, becauſe both wayes he doubteth. Yet here theſe rules are very uſefull.
1. Rule;Rule 1. When conſcience doubteth on the one part and is reſolved on the other, we muſt refuſe the doubting part and take that wherein we are certain and ſure. As for example; When one doubteth of the lawfulneſſe of playing at cards and dice; he is ſure it is no ſinne not to play, but whether he may lawfully play he doubteth: in this caſe he is bound not to play. So when one doubteth whether it be a ſinne not to call his family together every day to prayer; Gods miniſters tell him he muſt or he ſinneth: I doubt of that, ſaith he. Do you ſo? but you are ſure it is no ſinne to do it: Therefore you are bound to do it, becauſe you are bound to decline the doubtfull part and take that which is certain. And ſo of all other the like particulars.
2.Rule 2. When conſcience doubteth on both ſides which is the ſinne and which not, then a man ought to do that which is moſt void of offenſe. As for example; Say an Anabaptiſt amongſt us doubteth whether it be a ſinne in him to bring his child to church to be baptized, or a ſinne to refuſe; here is rule is, That that which is moſt void of offenſe, and moſt agreeable to brotherly unity and concord, is to be taken, the balance hanging otherwiſe even; and the arguments to urge both the one or the other ſeeming of like weight, then this muſt be put into the ſcale and reſolve the doubt.
Rule 3.3. It is lawfull to do ſome things when yet our conſcience doubteth of the lawfulneſſe of them. For we muſt conſider there are two kinds of doubting: there is a ſpeculative doubting, and there is a practicall doubting. Speculative doubting is to doubt of the lawfulneſſe of the thing it ſelf to be done: Practicall doubting is to doubt of the lawfulneſſe of the doing of it. Now this latter is not alwayes a ſinne, but the other is: As for example; If a ſervant be commanded of his maſter to attend on him on the Lords day, he knoweth not what his buſineſſe ſhould be, and perhaps doubteth it is not of ſuch moment as to be done on that day; yet he hath no reaſon to deny his attendance: in this caſe though he doubt of the lawfulneſſe of the thing done, yet he need not doubt of the doing of it, becauſe he knoweth not what the buſineſſe is, and hath no reaſon whereby he is able to juſtifie his refuſall. And ſo much alſo of a doubting conſcience.
IV. A ſcrupulous conſcience.
4 A ſcrupulous conſcience.THe difference between a doubting conſcience and a ſcrupulous conſcience is this; A doubtfull conſcience hangeth in ſuſpenſe, and doubteth which is the ſinne and which is lawfull; but a ſcrupulous conſcience inclineth to the lawfulneſſe of the thing to be done, but yet not without many doubts and ſcruples, becauſe of ſome difficulties which it hath heard of, and which it knoweth not how to anſwer or reſolve. The rule which here we muſt go by is this, When we incline to the lawfulneſſe of the thing, we ſhould labour to ſuppreſſe all difficulties and ambiguities which cauſe us to doubt. The Apoſtle includeth this rule in that word fully; Let every man be fully perſwaded in his heart: Get all difficulties removed, all ſtumblings, and ſtickings, and hoverings, and ſcruples taken away.
But how if that cannot be done?Quest. hovv if vve cannot get all ſcruples removed?
If that cannot be done,Anſw. then it is lavvfull to follovv conſcience notvvithſtanding the doubts and ſcruples of it. Obſerve that place vvell, Deut. 13.1, &c.Deut. 13.1, 2, 3, 4. the Lord commandeth if a falſe prophet ſhould come amongſt them to dravv them from the truth, and ſhould ſhevv a ſigne or miracle to confirm his doctrine, and the ſigne ſhould come to paſſe (vvhichwhich might put doubts and ſcruples into their conſciences) nevertheleſſe conſcience inclining to the truth they are bound to ſtand to that: for theſe doubts and ſcruples do not argue a vvant of faith, but onelyonly a vveakneſſe of it.
I.Ʋſe 1. This ſhevveth vvhat need vve have to labour to have our conſciences rightly informed. It is a comfortable thing for a Chriſtian to have his conſcience ſo fully illightened as that he can vvithout doubting or ſcruple diſcharge the duties both of his generall and particular calling: And it is a great diſturbance to a Chriſtians mind, vvhen his conſcience is ſo vveak and ignorant that he cannot perform his duties vvithout doubts and ſcruples vvhether he is right or no, eſpecially in matters of greateſt moment. It is a great miſery to have our conſciences blind, vvhichwhich ſhould be our guides, and vvhichwhich it is a ſinne to diſobey. This is the reaſon vvhy S. Paul doth ſo often ſpeak, I would not have you ignorant, 1. Cor. 10.1. and 11.3. It is a very great miſery that ones conſcience ſhould be ignorant vvhat to do, vvhat to hold, vvhat to follovv: I ſay, it is a lamentable miſerie, that many vvho have follovved the directions of conſcience, ſhould by it be led to death and damnation, to do things contrary to Gods vvord. What a miſery vvas it for the Jevvs to have zeal and not according to knovvledge? &c.
Ʋſe 2. Prov. 29.1. Means to get knowledge.II. This ſhould teach us to uſe the means truly to inform conſcience. Without knowledge the heart is not good; that is, it is moſt profane. There be three means to get knovvledge. 1. Let us pray unto God that he vvould open our underſtandings;1. that as he hath given us conſciences to guide us, ſo alſo he vvould give our guides eyes that they may be able to direct us aright. The truth is, it is God onelyonly that can ſoundly illighten our conſciences: and therefore let us pray …nto him to do it. All our ſtudying, and reading, and hearing, and conferring will never be able to do it: it is onelyonly in the power of him who made us to do it.Pſal. 119 73. Thy hands have made and faſhioned me: O give me underſtanding, that I may learn thy commandments. He who made our conſciences, he onelyonly can give them this heavenly light of true knowledge and right underſtanding: and therefore let us ſeek earneſtly to him for it. 2.2. We muſt ſeek it in humilitie, alwayes ſuſpecting our own knowledge. We are not too confidently and preſumptuouſly to truſt to our own judgement, and deſpiſe or neglect the judgement of others.Pſal. 25.9. The humble God will teach: Pride and ſelf-conceitedneſſe blindeth exceedingly. 3.3. We muſt ſeek with ſobriety, alwayes contenting our ſelves with that knowledge which is moſt neceſſary, and not be curious about vain and idle-brained queſtions, or ſolicitous to anſwer every objection that ſhall be raiſed up againſt the truth. A lover of the truth ſhould not be ready to entertain all objections againſt it, and never be ſettled till he can anſwer all that can be caſt in; which will be never. It is not expected that there ſhould be in every man ſuch a ripeneſſe of judgement and ſuch a meaſure of illumination as that he ſhould be able to diſpute with the moſt learned, or anſwer every objection that can be raiſed: But we muſt with that good Martyr ſay, Though I cannot diſpute for Christ I can die for him: We muſt be content with our meaſure, to be wiſe unto ſobriety.
III.Ʋſe 3. Antonius. Thoſe godly ſouls that have weak conſciences muſt uſe them very gently: Scrupuloſi non ſunt rigidè tractandi, Thoſe that are ſcrupulous are not to be handled rigidly. When a mote is in the eye, it is not boiſtrouſly to be dealt withall; that will make it worſe. The eye is a tender part, and ſo is the conſcience. Again, we muſt take heed of offending weak conſciences. It may be thou knovveſt thine ovvn liberty, that thou mayſt do this or that; but thy brother is vveak, and he doth not knovv it to be lavvfull: O take heed of giving offenſe: Conſider the Apoſtles vvords, 1. Cor. 8.12. When ye ſinne againſt your brethren, and wound their weak conſciences, ye ſinne againſt Chriſt. Conſider alſo the practice of the Apoſtle, and the reſolution that he had; If meat offend my brother, I will eat no fleſh while the world ſtandeth, verſ. 13. It is a grievous offenſe to offend the conſcience of the vveak; and therefore bevvare of it. They are very unchriſtian ſpeeches, I know mine own liberty: If others be offended, what care I? Why ſhould I prejudice my ſelf for them? It is true, another mans conſcience cannot abbridge me of my liberty: but yet I in charity ought to ſuſpend the act of my liberty vvhen I knovv the uſing it vvill give offenſe to the vveak.
Ʋſe 4.IV. To admoniſh our ſelves, if conſcience be ſo tender a thing, to be carefull that we offend not our own conſciences. Conſcience is quickly offended; but it is not ſo ſoon pacified. Every notorious ſtep into evil, or neglect in duty, offendeth conſcience; and conſcience will keep a grudge a long time, and vvill give many a ſecret wound, deading the heart to duty, making faith and confidence in God dull: we cannot pray with courage,1. John. 3.21. nor come before God with boldneſſe. If our hearts condemne us not, we have confidence, ſaith John. An erroneous conſcience will defile you; a doubting conſcience diſtract you; a ſcrupulous conſcience unſettle you: but above all other, an illightened conſcience, if it have any thing againſt you, will exceedingly diſable you; this ſtabbeth at the heart your confidence towards God. Go then and labour to purge conſcience, elſe conſcience will hinder you; whether you pray, or heare, or receive the Sacrament, &c. it will deprive you of comfort.Matth. 5.23. If thou bring thy gift to the altar, and there remembreſt that thy brother hath ought against thee, leave there thy gift before the altar: first go and be reconciled to thy brother, and then come and offer thy gift. The caſe is greater and more dangerous when conſcience hath ſomething againſt us: there is no offering will be accepted untill conſcience be ſatisfied. If thou ſhouldſt be about to pray, and conſcience ſhould ſtand up againſt thee as an adverſary, and tell thee thou haſt been vain, and looſe, and carnall all this day, thou haſt not ſet thy ſelf to keep cloſe to God this day, thou haſt fallen into this and that ſinne this day; thou art not fit to pray till thou haſt reconciled thy ſelf to conſcience: Alas, thy conſcience will ſecretly undermine all thy praying. Firſt, therefore reconcile conſcience by humbling thy ſelf, and breaking thy heart, and reſolving, I have ſinned, I will do no more. When conſcience can ſay thy ſorrow, and repentance, and reſolution for new obedience is ſincere, then thou art fit to pray, but not before. So whatever other duty thou goeſt about, be ſure to reconcile conſcience; elſe all will miſcarry.
V. A faithfull conſcience.
THus I have expounded the adjuncts of conſcience which ſhew themſelves in the diſcharge of its duty, namely, ſuch as reſpect conſciences ability to the doing of it: Which, as ye have heard, are foure: 1. an illightened conſcience; 2. an erroneous conſcience; 3. a doubting conſcience; 4. a ſcrupulous conſcience. Now followeth thoſe which do accompany it in the doing of its duty: And they are two: 1. a faithfull conſcience; 2. an unfaithfull conſcience.
5. A faithfull conſcience.A faithfull conſcience is that which doth alwayes adviſe and counſel aright when need is. This is a very rare conſcience: It is rare to find a conſcience every way faithfull. For, to ſay the truth, conſcience is alwayes faithfull in it ſelf; for it knoweth not how to deal deceitfully with any man:Prov. 20.6. but yet I may ſay, as Solomon, A faithfull man who can find? ſo, A faithfull conſcience who can find? It is a very rare thing. Not for any deceit that is in conſcience it ſelf, but becauſe men commonly would have it unfaithfull; therefore a conſcience that will not let men make it unfaithfull though they would, ſuch a conſcience I call a faithfull conſcience: and I ſay it is rare. But ſuch a conſcience there is; and it hath three properties: 1. It is watchfull; 2. It is rigid and ſevere; 3. It is importunate.
Properties: 1. It is watchfull.1. A faithfull conſcience is watchfull, alwayes awake to apprehend every opportunity of doing and receiving good, or reſiſting evil. As when there is an opportunity to pray, to heare, to ſhew merciemercy▪ a faithfull conſcience will remember us of it, and put us upon it; as alſo when there is any opportunity of quickning and edifying our ſelves or others. It was a watchfull conſcience that made David ſay, I will never forget thy precepts: Pſal. 119.39.that is, I will never omit any opportunity to remember them to do them. It was a watchfull conſcience that made Paul ſay,1. Cor. 9.22. I became all things to all men, that by all means I might ſave ſome; that is, by taking all opportunities and advantages to do good. It was a watchfull conſcience that made Peter ſay,2. Pet. 1.12. I will not be negligent to put you alwayes in remembrance of theſe things; that is, I will neglect no opportunity. Again, a watchfull conſcience taketh notice of every motion and inclination to evil: it is awake to ſee when evil is conceived; to tell us of it, to oppoſe it, and to diſſwade us from it: like a watchman on the top of a tower, alwayes awake to ſee when any danger approcheth. It is Gods miniſter with eyes on every ſide, to eſpie ſeaſons of good, and ſtirre up to make uſe of them; and of evil, and give warning to avoid them.
2. As a faithfull conſcience is watchfull,2. It is ſevere. ſo alſo it is rigid and ſevere. In every cauſe it delivereth its judgement: nothing can eſcape its ſentence: it will not favour our luſts in any particular. If there be any opportunity of duty to God or man, it maketh us to heare of it; though it be ſuch a duty as none other will call upon us for, or it may be dare not put us in mind of; as of love, and care, and help towards inferiours; yet conſcience will: It titheth mint and cumine, and will tell us of the leaſt duty. And ſo on the other ſide, it will not ſwallow the leaſt ſinne. As it will not ſwallow a camel, Luke 16.10.ſo it will ſtrain at a g…at ▪ A faithfull conſcience is faithfull in the leaſt. If David ſinne but in the lap of a garment, conſcience ſmiteth him for it. It made Abraham ſo preciſe to a thread or a ſhoe-latchet; he would not take ſo much as that of the king of Sodom. It made Moſes ſtrict to a very hoof: It made Paul find fault with the Corinthians about their hair: It made Auguſtine condemne himſelf for an apple.
3. It is importunate.3. As a faithfull conſcience is watchfull and ſevere, ſo alſo it is importunate in all its counſels. It doth not onelyonly deliver its judgement, but doth with importunitie urge the following of its counſel. It will have no nay, but will be obeyed. I… leadeth us bound in the ſpirit to do it; as Paul ſaid,Acts 20.22. I go bound in the ſpirit. See how importunate this faithfull conſcience was with the Pſalmiſt: I will not give ſleep to mine eyes, Pſal. 132.4.nor ſlumber to mine eye-lids, untill I find out a place for the Lord. It will not take any nay, ſay we wha… we will: ſay we be ſleepie, ſay we be buſie, ſay we be loth and full of excuſes, it will be importunate, and that with vehemencie. It will follow a man, if he will not heare it, with a hue and crie of inward checks. It will ſometime promiſe, ſometimes threaten, urge us with hope, fear danger, &c. As we would be ſaved, we muſt d… this; As we would eſcape the wrath to come, we muſt forbear that. Thus importunate is a faithfull conſcience.
Ʋſe. 1.I. We ſee here what a great bleſſing it is to have ſuch a faithfull conſcience, ſuch a faithfull friend in our boſome, which will be carefull to tell us of all our dutie, and perſwade us to it; and of every evil, and diſſwade us from it. It will not flatter us in any thing, but tell us plainly, This ye ſhould do; This ye ſhould not do. It regardeth not what pleaſeth us; but what is good for us, that it looketh to, and that it perſwadeth to, and that it urgeth. O what a bleſſing is this▪ This bleſſing had thoſe willing Iſraelites who gave ſo freely and largely towards the building of the tabernacle. The text ſaith,Exod. 35.21 that their heart ſtirred them up, and their ſpirit made them willing. Mark; their heart (that is their conſcience) ſtirred them up: Ye have bracelets; offer them, ſaith conſcience: Ye have ear-rings and jewels, &c. part with them too, ſaith conſcience, to further this pious work in hand. Their ſpirit made them willing; their faithfull friend in their boſome, conſcience, overcame them with arguments and ſtrong perſwaſions. This is a great bleſſing, to have ſuch a faithfull conſcience: It will make a man part with all his luſts, pride, ſelf-love, covetouſneſſe, carnall delights, for Gods glorie and our own true good.
II.Ʋſe 2. It is a ſigne that God meaneth well to that man to whom he hath given a faithfull conſcience. O this is an Angel keeper indeed. Did not Chriſt mean well to his Church in the Canticles,Cant. 6.12, 13. when he gave her ſuch a conſcience as carried her on wheels unto him? Or ever I was aware my ſoul made me like the chariots of Amminadib. Return, return, O Shulamite; return, return. Return, return, ſaith conſcience; and again, Return, return. Hath the Lord given thee ſuch an importunate conſcience as will have no nay, will not let thee alone in omitting good or committing evil, will not let thee ſlumber and ſleep in ſecuritie, but continually joggeth and awaketh thee? Hath he given thee a ſevere, a preciſe conſcience, that will not favour thee in the leaſt evil? It is a moſt comfortable ſigne that the Lord meaneth well unto thy ſoul.
Ʋſe. 3.III. Labour to be a friend unto conſcience, that it may continue faithfull unto thee. True friends will deal faithfully and plainly one with another, and will be importunate to do one another good: Conſcience will not deal thus with thee unleſſe thou be a friend unto conſcience. Now then are we friends unto conſcience when we do what conſcience requireth. As our Saviour ſaid to the Diſciples,John 15.14. Ye are my friends if ye do whatever I command you: So I may ſay of conſcience. For conſcience if it be truly illightned will command nothing but what Chriſt commandeth. If we deal ſo in our conſtant courſe with conſcience, be willing to hearken to it, and be ruled by it, then if we be out of the way now and then, conſcience will be true to us, and be importunate with us for our good.
Ʋſe 4.IV. Be ſure thou ſtand not out againſt conſcience when once it is importunate. It is a great ſinne to ſtand out againſt conſcience though it be not importunate; but it is a ſinne a thouſand times greater to ſtand out againſt it when it is importunate.Maxima viola…io conſci…n…iae …ſt maximepec…atum. The greateſt ſtanding out againſt conſcience is the greateſt ſinne: it is a ſinne which cometh neareſt that againſt the holy Ghoſt, which accompanied with ſome other adjuncts is the greateſt ſtanding out againſt conſcience. There is no ſinne that doth more harden the heart then to do evil when conſcience is importunate to diſſwade from it. This ſinne was the cauſe why Saul was rejected of God;1. Sam. 13.12. I forced my ſelf, ſaith he: He forced his conſcience; his conſcience was importunate to have him ſtay according to the commandment of God, but he forced himſelf to the contrary. I confeſſe, if conſcience be importunate to the utmoſt, as it is with Gods children, men cannot with any force put it by, it will have no nay. Sometimes it is ſo with the wicked in ſome particular thing: but often conſcience in them is importunate, and yet will ſuffer it ſelf to be born down. Now to bear conſcience down is a very high ſinne, and exceedingly hardeneth the heart: therefore take heed of it.
VI. An Ʋnfaithfull conſcience.
THus I have handled a faithfull conſcience.6. An unfaithfull conſcience. The ſecond affection now followeth; which is an Unfaithfull conſcience. I do not mean ſuch an one as is overtaken with evil (for the beſt conſcience hath its failings) but ſuch a conſcience as ſo giveth in that it ſuffereth a man to forſake God, and to ſerve the devil and his own luſts: This is an unfaithfull conſcience; and it alſo hath three properties: 1. It is a ſilent conſcience.Properties thereof; 2. It is a large conſcience. 3. It is a remiſſe conſcience.
1. A ſilent conſcience,1. It is ſilent. that conſcience which knoweth how to judge, how to counſel, how to direct, yet is ſilent and ſaith nothing is an unfaithfull conſcience; that knoweth what duties we ow to God and man, yet putteth us not upon them, nor is importunate for the performance of them; and ſo for ſinnes, what we ought not to do, telleth not of the evil, diſſwadeth not from it, urgeth not arguments to cauſe forbearance; this is an unfaithfull conſcience. It is like to a ſleepy careleſſe coachman, who giveth the horſes the rains, and letteth them runne whither they will: So this unfaithfull conſcience leaveth the rains on a mans neck, and letteth him runne whither he will, into any danger, any miſchief, that he may do evil with both hands. M…h. 7.3.Do ye not think Ahabs conſcience was faſt aſleep, which let him ſell himſelf to work wickedneſſe? and ſo Manaſſeh's conſcience?
…. It is large.2. A large conſcience; vvhichwhich maketh conſcience it may be of ſome great duties, but taketh liberty in other vvhichwhich it counteth leſſer. Thus Do…g's conſcience would not ſuffer him to break his vow, to depart on the ſabbath day; but yet it ſuffered him to accuſe David. Jehu's conſcience made him zealous in Gods cauſe againſt the houſe of Ahab and the prieſts of Baal;2. Kings 10.…. but it ſuffered him to maintain the high places which Jeroboam had ſet up. Thus Gamaliel's conſcience made him ſpeak well for Paul, and yet continue (it ſeemeth) in much other evil. This conſcience will reſtrain from great ſtaring ſinnes, or from ſuch ſinnes as the man hath no naturall propenſity unto: but others which ſeem of a lower nature, or vvhichwhich are ſuitable to a mans particular deſires, theſe conſcience will ſwallow without remorſe. As civil people, that cannot ſwallow down couzenage and injuſtice, and yet neglect of prayer and other religious duties never troubleth them. And ſo ſome profeſſours, who cannot omit hearing ſermons and talking of religion, and yet can reſt without the power thereof.
3. It is remiſſe; that is,3. It is remiſſe. though it doth counſel and direct, yet it doth it with ſuch coldneſſe and remiſſeneſſe that it is eaſily anſwered and put off. Thus it was with David. It cannot be thought but his conſcience ſaid, Plot not againſt Vriah's life: But he would; and ſo conſcience let him do it. This conſcience will be anſwered with every ſlight and idle excuſe: As when conſcience telleth one, Your wayes are not good: I wiſh you to repent, and make your peace with God; it may be the man anſwereth, Yea, ſo I mean to do; but I cannot yet intend it: when I have diſpatched ſuch and ſuch buſineſſe then I will do it. If conſcience ſpeak again, Yea, but you were beſt to do it now; True, ſaith he, I know it, I know it. If God would give me repentance I would repent: It is his gift; of my ſelf I cannot do it. Or when it telleth him of family-duties, it may be he anſwereth, I have no leiſure; ſo long as I go to God by my ſelf, I hope it will ſerve turn. Or when it telleth him of his wickedneſſe, it may be he anſwereth, Many worſe then I have found mercy; and I hope ſo ſhall I. This is the conſcience that letteth a mans heart ſay, I ſhall have peace. Deut. 29.19.Now conſcience being remiſſe and cold, it is eaſily put off and anſwered with theſe idle and fooliſh excuſes, or with ſome other pretenſes like theſe, and ſo letteth the man go and live as before. This conſcience is like Eli, which ſaid, Ye do not well, my ſonnes, but exerciſed no ſeverity to cauſe them to do otherwiſe.
Ʋſe.By this we ſee the dangerous eſtate of thoſe men who have ſuch a conſcience. There be many who live in many ſinnes, in carnall courſes, ſome in company-keeping and drunkenneſſe, ſome in hatred and variance, ſome in chambering and wantonneſſe, ſome in covetouſneſſe and love of this preſent world: your conſciences, no queſtion, can ſay, Ye ſhould do well to be more godly, to look more after Chriſt and after heaven, and ye ſhould do well to get the truth of ſaving grace; yet it may be they ſay nothing or nothing to the purpoſe in this behalf. Therefore is theſe mens caſe ſo dangerous becauſe their conſciences are ſo ſilent and ſo remiſſe. They have loſt the moſt ſovereigne remedy, namely conſcience. Conſcience is the moſt ſovereigne means (under God and his holy Spirit) to work repentance in men that can be; and is it not dangerous to have it prove traiterous and unfaithfull? What good can the miniſterie of the word do unto you when every idle and falſe excuſe or pretenſe which the wiſdome of the fleſh can deviſe can ſtop the mouth of your conſcience when it calleth upon you to do what the word requireth? It muſt needs be dangerous, and ſo much the more becauſe it is ſo pleaſing unto you: ye take delight in ſuch ſilent, and large, and remiſſe unfaithfull conſciences; ye love not to have your conſciences too buſie with you; ye like not that your conſciences ſhould be too clamorous and importunate with you; ye would have them not too rigid and vehement againſt your ſinnes. It fareth with you as with many young men who have ſold themſelves unto folly, and think none their friends but paraſites that flatter them, or thoſe who connive and wink at their folly: but ſuch friends will ſoon prove foes, and ſo will ſuch moderate and quiet conſciences. It is a dangerous thing to have ſuch a ſilent conſcience; to want the chief means under God of doing a man good. It was conſcience that told the lepers,2. Kings 7.9. We do not well to hold our peace: It was conſcience that never would let the prodigall ſonne be quiet till he returned to his father, and ſaid unto him, I have ſinned againſt heaven and before thee, and am no more worthy to be called thy ſonne: It is conſcience that is the moſt powerfull means under God to quicken a man up to repentance and obedience; and therefore they are in a miſerable caſe that want this great help.
But what are the cauſes why mens conſciences be ſo evil and unfaithfull?Quest.
The cauſes hereof are chiefly theſe foure:Anſw.
1. Ignorance is one cauſe why a mans conſcience is unfaithfull, when we do not labour to have conſcience throughly illightened and informed. Who are more careleſſe and negligent of their duties both to God and man? who can with more freedome lye, ſteal, covet, ſinne, &c. then thoſe that are ignorant of the law of God? They know not that they do ſo much hurt to their own ſouls as they do. An ignorant mind hath alwayes an evil conſcience. It is impoſſible conſcience ſhould be faithfull where it is not illightened: and hence it cometh to paſſe that conſcience is ſo negligent and unfaithfull, becauſe we have been ſo careleſſe of informing it. Thy conſcience muſt needs be ſilent as long as thou art ignorant.1. Pet. 2.15. Ignorance is ſoon put to ſilence.
2. A ſecond cauſe is often ſlighting of conſcience. It may be conſcience ſpeaketh not, or but coldly and remiſſely, becauſe when it hath adviſed, and counſelled, and admoniſhed; thou haſt neglected it and diſregarded it from time to time. Though it judge and counſel, yet thou wilt not liſten: Like Caſſandra the propheteſſe, who though her predictions were true and certain, yet were they never believed: ſo though conſcience ſpeaketh true, yet men follow it not; and therefore it becometh ſilent when it is not regarded, but all its counſel, and adviſe, and perſwaſions ſlighted and neglected. Hence, I ſay, it cometh to paſſe that for want of imployment it is ſtill and falleth aſleep, till the time come that it muſt be awaked.
3. The third cauſe is that violence that is often offered unto it. Many times when conſcience perſwadeth to any good duty, or diſſwadeth from any evil courſe, men will do againſt it and withſtand it violently, and put off the wholeſome adviſe of it: hence it cometh to paſſe that conſcience having ſo many injuries offered unto it, beginneth to provide for its own eaſe, and ſo either it is ſilent and ſaith nothing, or elſe is ſoon anſwered and rebuked; as it was with Moſes: When Pharaoh would never hearken unto Moſes, but ſtill fell to excuſes, and at laſt to deny all, he would not let Iſrael go notwithſtanding all that Moſes could urge, but ſaid to Moſes Get thee from me;F…d. 10.29. take heed to thy ſelf; ſee my face no more; Moſes then anſwered, Thou haſt ſpoken well: I will ſee thy face no more. So it is with conſcience; When men have been obſtinate, and have refuſed to heare it, and would have it ſpeak no more, Thou haſt well ſpoken, ſaith conſcience: henceforth I will trouble you no more, but let you alone to take your courſe: I will adviſe you no more; or if I do, I will not be any more importunate.
4. A fourth cauſe is, that men do wilfully ſtop the mouth of conſcience: If it beginneth to ſpeak, preſently they buſie themſelves about other things; or if that will not do, they runne into companie, and there ſpend their time, that the howlings of conſcience may not be heard; and if ſtill it be loud, they ſtrike up the drumme, and ring all the bells, that the voice of it may be utterly drowned: and ſo conſcience at laſt is content to ſtand by, to heare and ſee and ſay nothing. By this means many times it falleth out that thoſe who have had very turbulent and clamourous conſciences not ſuffering them to be quiet, have at laſt tamed them and put them quite to ſilence; or if they do ſpeak, it is ſo coldly and remiſſely that they care not whether they be obeyed or no. Oh theſe are damnable and deviliſh deviſes! Whoever ye be that do thus, ye are in a dangerous eſtate, and ye carry the brands of hell and damnation upon you. If ever you deſire to avoid this dangerous eſtate, then ſhun the cauſe: Labour to have your conſcience throughly illightned and informed by the word of God, that it may reade you your duty. A friend that knoweth but little can give but little counſel. Again, give heed evermore to the counſel of conſcience. You know Achitophel took it ill that his counſel was not followed; therefore he made away himſelf in diſpleaſure: So conſcience will take it very ill if its counſel be not followed: it will ſtrangle it ſelf, and ſmother it ſelf; you ſhall heare no more of it. Eſpecially take heed you do not reject conſcience, nor offer violence to it: If you do, you will make it unfaithfull and remiſſe; and then you loſe the beſt means under heaven of your good: Then deadneſſe of ſpirit ſucceedeth, and hardneſſe of heart taketh place, and you deprive your ſouls of all poſſibility of cure. As long as a ſickman hath any poſſibility of cure he is ſtill under hope; but if ever he loſe that he is gone: Conſcience is the poſſibilitie of the ſoul to amendment; and therefore if you dull conſcience, and make conſcience remiſſe and unfaithfull, you take the ready way to deprive your ſelves of all poſſibility of riſing again. Conſider theſe things, and have a care of your conſciences.
And thus we have handled the office of conſcience about things to be done and omitted, with its adjuncts, affections, and properties in that behalf. I come now to conſider the office of conſcience about things already done or omitted, together with the affections of conſcience in the diſcharge of that office.