The Souls Looking Glass, Treatise · Part 10
Of a good and bad conſcience.
YE have heard concerning the witneſſe-bearing of conſcience about our eſtates. The next thing to be ſpoken of is that welknown diſtinction of a Good and a Bad conſcience. This diſtinction we reade of in Scripture: Concerning a good conſcience ſee Heb. 13.18. We trust we have a good conſcience. Concerning a bad conſcience ſee Heb. 10.22. Having our hearts ſprinkled from an evil conſcience. There be both the members of the diſtinction. Of them both briefly and in order; and firſt of a good conſcience.
Concerning a good conſcienceThe goodneſſe of conſcience is twofold; naturall, and renewed. 1. The naturall goodneſſe of conſcience conſiſteth in thoſe reliques of goodneſſe which it reteineth ſince the creation. Ye know man depraved and corrupted his conſcience by his fall: yet there be ſome reliques left, as reaſon, and knowledge, and reflexion. I do not mean reliques of any ſpirituall goodneſſe in conſcience: For as there is no ſpirituall goodneſſe left in the other faculties of the ſoul, ſo neither in conſcience. But the naturall goodneſſe which I mean is nothing elſe but the veracity of conſcience, whereby it is inforced according to the knowledge it hath to tell the truth. Thus every wicked man hath a good conſcience: Their conſcience is good in that ſenſe; their conſcience hath this naturall goodneſſe, that it telleth them the truth how it is with them. Nay, it is eſſentiall to conſcience to be good in this ſenſe. It is the eſſentiall property of conſcience to ſpeak according to its knowledge. It is the beſt faculty a wicked man hath: it is better then his mind, or heart, or will. There is more goodneſſe in a wicked mans conſcience then in any other of the powers of his ſoul: His conſcience ſpeaketh more for God then himſelf doth, and ſtandeth more for God then himſelf will. Not but that as all the powers of the ſoul are deſperately corrupted by ſinne, ſo conſcience is deſperately corrupted as well as any of them: but I ſpeak of the eſſentiall goodneſſe of it, which can never be loſt. The devils in hell have not loſt the goodneſſe of their eſſence: Nay, their eſſence is better then the eſſence of Gods Saints: their eſſence muſt be good, becauſe that is Gods creature; nay, better then any mans eſſence, becauſe the Lord made them a degree above man. And as man is a degree above beaſts, ſo angels are a degree above man: ſo conſcience is a degree above other powers of the ſoul in its naturall goodneſſe. That conſcience hath ſuch a naturall goodneſſe in it, ſee it in thoſe curſed Scribes and Phariſees, hypocrites, who brought the woman taken in adultery to Chriſt: Their conſcience was good; they were convicted of their conſciences: John 8.9.their conſciences dealt honeſtly with them, and told them the truth that they were wicked ſinners themſelves. This is the naturall goodneſſe in conſcience.
2. A renewed good conſcience. I call it a renewed good conſcience, becauſe when a man is renewed, all the man is renewed; all his mind and the ſpirit of it is renewed, Epheſ. 4.23. That ye may be renewed in the ſpirit of your mind. If the man be renewed, all the mind muſt be renewed; and therefore the conſcience muſt be renewed too; for the mind and the conſcience ever go together: nay, conſcience is mainly ſeated in the mind; and therefore if the mind be renewed, ſo is the conſcience; and if the mind be defiled, ſo is the conſcience.Tit. 1.15. To them that are defiled is nothing pure, but their minds and conſciences are defiled. Mark; When they are defiled, they are defiled together: ſo when they are waſhed and renewed, they are waſhed and renewed together. Now this renewed conſcience is either perfect or defective. 1. Perfect. I mean not perfect in every degree of goodneſſe: For ſo no mans conſcience in the world is perfect: But I mean perfect in every part and condition of goodneſſe. 2. A defective good renewed conſcience is that which faileth in ſome conditions of goodneſſe. We call it a weak conſcience, which is apt to be polluted and defiled again. 1. Cor. 8.7. Their conſcience being weak is defiled. This is a defective good conſcience, a conſcience renewed, but imperfectly renewed.
A firm conſcience.I. To a good conſcience that is ſoundly renewed five things are neceſſary.
1. Knowledge of Gods will, and that which doth follow the true knowledge of his will, namely true humiliation and fear. By nature the conſcience is blind and ſturdy and venturous; and therefore it is neceſſary that it ſhould be illightened to underſtand the will of God and to preſſe it: and again it is neceſſary that the heart ſhould be humbled, or elſe it will not ſtoop to Gods will: and it is neceſſary alſo that this holy fear ſhould fall upon the heart, that it may not dare to tranſgreſſe. St Peter being to ſpeak of a good conſcience, premiſeth all theſe as neceſſarie thereunto: Firſt he adviſeth that Chriſtians have knowledge to be able to give a reaſon of the hope that is in them; and then that they ſhould have meekneſſe and fear, for to do it:1. Pet. 3.15, 16. with meekneſſe and fear, ſaith he, having a good conſcience. Mark; Knowledge and meekneſſe and fear are required to make a good conſcience; without them the conſcience cannot be good. By nature we are all blind, and ſtubborn, and fearleſſe of ſinning: and therefore till we be cured of theſe evils, our conſciences cannot be good.
2. The ſecond thing is a watchfulneſſe and warfare againſt ſinne: This is required too to a renewed good conſcience. By nature we are drowſie, and careleſſe, and ſecure, and do not ſtand upon our guard to wage warre againſt our luſts and the deſires of our fleſh; and ſo long our conſciences can never be good: and therefore this ſpirituall watchfulneſſe and mainteining warre againſt ſinne is required to the having a good conſcience: That thou maist warre a good warrefare, ſaith Paul to Timothie, having faith and a good conſcience, 1. Tim. 1.18, 19. Some who ſeemed to have a good conſcience, becauſe they did not maintein this holy warfare againſt ſinne and the fleſh, they have loſt it: Therefore this is another requiſite required to a good conſcience.
3. The third is tenderneſſe of conſcience. By nature our hearts are ſeared, and dead, and unclean: and therefore we muſt get us tender and pure hearts if we would have good renewed conſciences. The end of the commandment is love, out of a pure heart and good conſcience and faith unfeigned, 1. Tim. 1.5. See how the Apoſtle compoundeth them together, a pure heart and a good conſcience. We muſt get our hearts purged and quickened, that they may be ſenſible of the leaſt evil; and then our conſciences will be good and be as a bridle to hold us from evil. A hard heart and a good conſcience can never ſtand together.
4. The fourth is the cleanneſſe of conſcience by the waſhing of Chriſts bloud. This is the main and the principall of all: Yea indeed the bloud of Chriſt is the ſole and onelyonly cauſe of a good conſcience. I would not be miſtaken: I named indeed other cauſes; Knowledge, and Humbling, and a holy Fear, a Combat againſt ſinne, and Tenderneſſe: but I do not mean as though a good conſcience were partly beholding to them and partly to Chriſts bloud: For it is wholly and onelyonly beholding to Chriſts bloud for its goodneſſe; his bloud is the onelyonly price of it: But my meaning is this, That though Chriſts bloud be the one onelyonly cauſe of redemption, yet in the application of redemption the Lord uſeth all thoſe forenamed graces while he applieth it to the conſcience. Therefore this now I adde; The waſhing of Chriſts bloud, this is chiefly required to the goodneſſe of conſcience. We have two places of Scripture to prove it: The one, Heb. 9.14. How much more ſhall the bloud of Christ purge your conſciences from dead works? It is that onelyonly can do it. The other text is 1. Pet. 3.21. The anſwer of a good conſcience towards God by the reſurrection of Jeſus Chriſt. Where the Apoſtle firſt giveth this title to a renewed conſcience, to be called a good conſcience: Secondly, he nameth the cauſe that maketh it to be good, the power of Chriſts reſurrection: When the reſurrection of Chriſt Jeſus is powerfull upon us, then conſcience becometh good.
5. The fifth is quietneſſe. By nature nothing is ſo fierce and violent, if it be once awaked, as conſcience is: O it is unſpeakably furious. Thus is conſcience by nature: and therefore it can never be good untill we get it appeaſed with the aſſurance of the pardon of our ſinnes, and ſo true peace and comfort eſtabliſhed in it. This is the reaſon why the Scripture joyneth a good conſcience and faith ſo often together: as 1. Tim. 3.9. Holding the mysterie of faith in a pure conſcience. It cannot be a pure or good conſcience if faith be not held in it. As long as the conſcience is not underpropped by faith, the conſcience muſt needs be in a wilderneſſe: Perhaps my ſinnes are imputed unto me; perhaps they are pardoned: Perhaps they are covered, perhaps not. As long as the conſcience lieth under theſe uncertainties, it cannot be firm and ſoundly good indeed: therefore we muſt labour for aſſurance of pardon by faith. Thus much of a good renewed conſcience that is perfectly and ſoundly renewed.
An infirm conſcienceII. Secondly, There is a good conſcience renewed but not ſoundly renewed, very much as yet defective and imperfect. The former conſcience is called conſcientia firma, a firm conſcience: This is called conſcientia infirma, an infirm conſcience. Rom. 15.1. We that are ſtrong ought to bear the infirmities of the weak. This infirm conſcience is a good conſcience too, and renewed, but cumbred with ſundry imperfections; which in proceſſe of time by growth in grace are, for the moſt part, conquered in the godly. True faith is required unto this: For the Apoſtle calleth ſuch an one a brother in Christ, one that hath this infirm conſcience:Rom. 14.21. It is good neither to eat fleſh, nor to drink wine, nor any thing whereby thy brother ſtumbleth. And we muſt not ſet ſuch an one at nought, Tuſh, what care I for him? I know I may lawfully do thus: and this is my Chriſtian liberty; and ſhall I loſe it for him, becauſe of his conſcience? Nay ſaith the Apoſtle, Why doſt thou ſet at nought thy brother? Rom. 14.10.Mark; The Apoſtle counteth ſuch an one a Chriſtian brother, and not to be ſet at nought: and therefore this is a good conſcience too, differing as much as white from black from ſuch conſciences as are weak through ſuperſtition of mind and through pride of heart becauſe they will not be otherwiſe, or through affected ignorance becauſe they love not to be better informed. Theſe weak conſciences are wicked; I ſpeak not of theſe▪ I ſpeak of a good conſcience, a conſcience renewed, but renewed imperfectly, having yet ſundry defects and imperfections. The imperfections of it are
1. Imperfection of knowledge. It doth not yet ſoundly and clearly underſtand what is lawfull and what is pure, and what is by Chriſtian liberty indifferent. Paul ſaith,Rom. 14.14. I know and am perſwaded by the Lord Jeſus, that there is nothing unclean of it ſelf: but to him that eſteemeth any thing to be unclean, to him it is unclean. He ſpeaketh of things that are indifferent: The Apoſtle had knowledge: but there were others who did not know this; O I may not eat this meat; I may not play at bowls, or uſe any other recreation: I ſhould ſinne if I ſhould, &c. This is one weakneſſe in this kind of conſcience, weakneſſe of knowledge.
2. The ſecond imperfection is to be grieved where it needeth not be grieved: As when it ſeeth other do that which it ſelf through miſtake doth judge to be evil, it is apt to be grieved and troubled to ſee it;Rom. 14.15. If thy brother be grieved with thy meat, now walkeſt thou not charitably. It may be thou thinkeſt it lawfull to eat ſuch meat; but he thinketh otherwiſe, and ſo is grieved to ſee thee eat. This is another imperfection in this conſcience, to be grieved and offended without juſt cauſe.
3. A third imperfection is in judgement: It is apt to judge and condemne another mans liberty: 1. Cor. 10.29. Why is my liberty judged of another mans conſcience? He ſpeaketh of a weak conſcience▪ It is apt to be judging & condemning my liberty ſaith he; but why ſo? This is a fault and an imperfection indeed; O ſuch an one ſinneth, he doeth ſo and ſo: yet it may be the thing is not unlawfull but a weak conſcience is apt ſo to judge it, and to condemne him that doeth it. Let not him that eateth deſpiſe him that eateth not: and let not him that eateth not judge him that eateth, Rom. 14.3.
4. A fourth imperfection is this: A weak conſcience is apt to be miſled. So the Apoſtle intimateth; Take heed leſt by any means this liberty of yours become a stumbling-block unto them that are weak: for if any man ſee thee who haſt knowledge ſit at meat in the idoles temple, ſhall not the conſcience of him that is weak be emboldned to eat thoſe things which are offered to idoles? and through thy knowledge ſhall thy weak brother periſh for whom Chriſt died? 1. Cor. 8.9, 10, 11.Where ye ſee that weak conſciences are apt to be miſled. The reaſon is this, Becauſe when they ſee others whom they know to be more learned and judicious then themſelves to do ſo and ſo, that may ſoon tempt them to do it though their conſcience be againſt it.
Uſe 1.The firſt uſe is this; If any have weak conſciences let them labour to ſtrengthen them. Ye ſee what imperfections are in a weak conſcience; how apt it is to be offended and to judge other mens liberty, how prone to miſleading: therefore let every good ſoul labour to be ſtrengthened.
2.The ſecond uſe is this; Thoſe that be ſtrong muſt be carefull that they offend not the weak. Though they do believe ſuch and ſuch Chriſtian liberties they have, yet if they know the uſe of them will offend their weak brother, they ſhould be carefull to abſtein,Rom. 14.13. Let no man put a ſtumbling-block or an occaſion to fall in his brothers way.
Thirdly, if it be ſuch a ſinne to ſinne againſt the conſcience of the weak,3. then what a ſinne is it to ſinne againſt the conſcience of all that are godly, whether weak ones or ſtrong ones? Ye who walk after the fleſh, and can have diſorders in your families, and vanity in your mouths, and apparent corruptions in your lives; Ye who can drink and be drunken and keep company and profane the Lords dayes; ye offend the conſciences of all that are godly: it is a grief to their ſouls to ſee it. Let me tell you; It is a ſinne to be wicked however, and the high-way to hell: but to be wicked when ye have godly neighbours about you, your ſinne now is double: For as you offend God, ſo you offend them too. Ye may remember what Chriſt ſaith, Whoſoever offendeth one of theſe little ones which believe in me, it were better for him that a milſtone were hung about his neck, & that he were drowned in the depth of the ſea, Matth. 18.6. Ah ye vile wretches … ye little imagine what fearfull vengeance ye pull on your own heads: It were better for you that a milſtone were hung about your necks, and ye thrown into the ſea, then that ye ſhould offend one of theſe little ones. Ye may call them what ye will; call them puritanes, preciſians, uncharitable people, cenſurers: ye may call them as Satan teacheth you to call them: but it is certain, it were better a milſtone were hung about your neck, and ye thrown into the ſea, then that ye ſhould offend any one of Chriſts little ones: The Lord open your eyes that ye may repent and believe the Goſpel your ſelves and be ſaved.
4. Laſtly, be exhorted, brethren, to labour after a good conſcience. How excellent a thing is it that hath ſo many good ingredients! Illumination is one ingredient, and Faith is another, and Tenderneſſe another, and Pureneſſe another, and Quietneſſe another, and the Bloud of Jeſus Chriſt another. It is like Aarons compoſition, which ſmelt ſweetly when he went into the ſanctuarie: It is compounded of excellent conditions, ſuch as ſmell ſweet when we come before God: the Lord loveth that ſuch ſhould come near him. We may come with aſſurance to ſpeed if we come with a good conſcience; Let us draw near with aſſurance of faith, Heb. 10.2….having our hearts ſprinkled from an evil conſcience. Mark▪ we may draw near with aſſurance if we come with a good conſcience. It will comfort us in all troubles, and ſupport▪ us in all dangers: It maketh us happie: nay, there is no happines without it. It will make us with quietneſſe & contentedneſſe of ſpirit undergo whatever it ſhall pleaſe God to lay upon us. How can they want comfort that have this? It is a ſpring of comfort within them. This will remain with us when all other comforts will forſake us: When friends fail, and eſtate faileth, when credit and health and ſtrength and all fail, then a good conſcience, if we have it, will ſpeak peace to us, yea and it will effect it in us, comfort us, and faſten comfort upon us. Friends may ſpeak words of comfort and peace to us; but it may be we are not able to receive it: the miniſter may preach peace; but it may be we are not able to take it: But a good conſcience ſpeaketh peace and effecteth it; it doth not onelyonly ſpeak it but it putteth it into our hearts. It proppeth us up in all miſeries, in ſickneſſes, yea in death it ſelf. A good conſcience then maketh us hold up our heads when all the world ſhall be confounded: A good conſcience will bear us out againſt the King of terrours: It is onelyonly a good conſcience that can look death in the face, and ſay, O death, where is thy ſting? 1. Cor. 15.55, 57.thanks be to God who giveth us victorie through our Lord Jeſus Christ. Yea, at the day of judgement, when the whole world ſhall be burning before us, when the great men of the world who go in ſilks and ſcarlet and broidered hair ſhall fear and ſhiver as a reed ſhaken with the wind, this will make us with boldneſſe undergo the terrour of it. This will make us happie in all our diſtreſſes: When croſſes pelt us, and ſickneſſe paineth us, and death attatcheth us, we are happie men. What if we have the tokens of Gods wrath upon our bodies ſo we have the marks of his love upon our ſouls? What outward calamitie ſoever happeneth to us, yet if we have this good conſcience we are happie. O then let us labo…r to get it by faith and a holy life. If we would be ſafe in the floud-time, in the day of Gods wrath, we muſt be buſie now about the ark, we muſt provide beforehand for it: Nothing but this ark will ſave us in the deluge of Gods anger. It is in vain to trouble our ſelves about other things:Gen. 4.20. Jubal was a merrie man; he made pipes and organes: Jabal built tents; others planted vineyards: but Noah provided his ark. Many deſire comfort in ſickneſſe, in death; but they do not provide for it beforehand: They look after their ſports or buſineſſes in the world; but this ark is neglected, this good conſcience, without which all mens labour is vain. Be they what they will be, in never ſo much credit and eſteem, they are yet moſt miſerable when troubles and afflictions come on them, as one day they ſhall and ſhall not tarrie; then all their comforts will forſake them: When death looketh them in the face: then their hearts die within them. How full of pride and haughtineſſe ſoever they were before, yet when they come to die, if their conſciences be awaked, they will with Saul fall down to heare the name of death,1. Sam. 28.20. and no ſpirits be left in them. Nay, if we want a good conſcience when we lie on our deathbeds, and deſire good people to pray for us, Good ſir, I beſeech you let me have the benefit of your prayers to God for me: Alas▪ if thou haſt not a good conſcience, all the prayers under heaven will not help thee. See Heb. 13.18. Brethren, pray for us: for we trust we have a good conſcience. Mark; The Apoſtle telleth them they may pray for him with comfort, becauſe he had a good conſcience. As if he had ſaid, If we had not a good conſcience, it were in vain for you to pray for us. If ever God heare the prayers made for us, we muſt have a good conſcience. Thoſe that have not this good conſcience ſhall never enter into the kingdome of heaven: Though they had Moſes, Daniel, and Job to pray for them, yet all their prayers could not help them in the time of their diſtreſſe.