Against Pretended Liberty of Conscience, Chapter 1
CHAP. I. Of Conſcience and its nature.
ACTS 24. 16. And herein doe I exerciſe my ſelfe to have … a Conſcience void of offence toward God, and toward man
THis is a part of Pauls Apologie which hee brings out before Feſtur the Governour, he dare bring out his conſcience before his accuſers; the ſubject of this part is conſcience, In which we have, 1. the ſubject, Conſcience. 2. The qualitie of it, Free of offence. 2. The int…neſſe and perfection of it, in the firſt, Table, as a religious man toward God; as one of a ſound converſation, in the duties of the ſecond, Table, toward man. 3. And that not a…ſtarts, when … good blood of godlineſſe came on him; but foreign, Alwayes, at all times. 4. This was not a conſcience to lie beſide him is the wretches Gold, which for many yeares feeth neither ſ…nne nor winde; but it is a Conſcience walking in the ſtreets, and fraction. Herein, that is, in this religion and hope of the reſtriction, do … or exerciſe my ſelfe, this field doe 1 plow. 5. There is conſiderable Grammer in the object of this exerciſe, I labour to have, to be a Lord, a Maſter, and anowner of a good conſcience; a conſcience is one thing, and to have a conſcience another thing, often the conſcience hath the … and Lords it over him, or rather Tyrannizeth over the Judas, and the man hath not the conſcience. And theſe five doe … the …, the length and breadth of a good conſcience.
Therefore of conſcience; 2. of the good Conſcience.
Of conſcience,The name, Con…ence. a little of the Name; 2. Of the thing. The Habrewes expreſſe the name by the name of heart. … which I grant does ſignifie the minde, underſtanding, will, and by a figure it noteth the heart, 2 Sam. 24. 10. And Davids heart ſmote him. Salomon ſaith to Shimei, 1 King. 2. 44. Thou knoweſt all the evill that thy heart (thy conſcience) is privie to.
Conſcience is but knowledge with a witneſſe: its obſerved, that foreign, Conſcience, a Word uſed about 32. times in the New Teſtament, is but once by the Tranſlators in the Old Teſtament, Eccleſ. 10. 20. Hence it noteth that a Man hath a fellow, or (to ſpeake ſo) a College-obſerver with him, and that is God who knoweth firſt, and perfectly the wayes and thoughts of a man, and his conſcience is an under-witneſſe, and an obſerver with God, but a dimme and blind beholder in compariſon of God. 2. It is a knowledge not as large as that of the whole underſtanding facultie, but reſtricted, and in order onelyonly to the mans actions, words, thoughts, the condition or ſtate hee is …, in Chriſt, or not in Chriſt. It ſo ſignifieth practicall knowledge that there is a Verbe Nifhal that ſignifieth to have a heart,Conſcience the practical knowledge. or … be practically wiſe, Joh 11. 12. Vaine man foreign would have a heart, or be hearted and wiſe; and Cont. 4. 9. Thou haſt taken away my heart, or, unheartned me, my ſiſter, my …. 2. The heart goeth alſo for a word that ſignifieth a picture, Jo… 38. 36. Who hath given underſtanding to the heart, foreign … ſignifieth curious ingtaving, wittily deviſed by the underſtanding, and it noteth an excellent picture, pleaſant to ſee, from root that ſignifieth to behold, and to paint; for all the inventions, pictures, ingraven works in the ſoule is in the conſcience. Sinners draw on their conſcience and, heart many faire fancies, pictures, and ingraven peeces of deviſed pleaſures. They uſe the word foreign spirit for the Conſcience alſo. Pſalm. 34. 18. The Lord ſaveth the broken in ſpirit. Prov. 18. 4. A wounded ſpirit who can beare it? For the word ſpirit in that language ſignifieth the whole ſoule … and the whole ſtrength, marrow, courage, and … of the foule, Jo… 6. 8 Joſh. 5. 1. There was no more Spirit in them, becauſe Conſcience is all, it is the good or beſt, or the evill or worſt in the man, does he keepe conſcience, all is ſafe; doth hee loſe conſcienes, all is gone: it is the ſpirits, the roſe, the onelyonly precious thing of the ſoule, the body is clay and …are, the conſcience is the gold of the man.
Now touching Conſcience. I propoſe theſe, 1. Its nature. 2. Its object. 3. Its office. 4. The kinds of Conſcience; And 5. the adjuncts of it, the libertie of Conſcience, and that much controverted prerogative to be free in opinions, and in religions, from bands that men can lay on it.
Conſcience is conſidered by Divines as a principle of our acting in order to what the Lord commandeth us in ſhe law and the Goſpel; and it commeth here to be conſidered, in a three-fold conſideration. 1. As Conſcience is in its abſtract nature; yet as it is in man only, I ſpeak nothing of the conſcience of Angels, and Devils. 2. As the Conſcience is good or bad; for the conſcience in Adam, before the fall was in a great perfection, and the Glorified ſpirits carrie a good conſcience up to heaven with them, as the damned take to hell a peace of hell within them, an evill conſcience, yet their was neither in Adam, not can there be in the Glorified, an evill conſcience, nor any ſuch accidentall acts of Conſcience, as to accuſe, ſmite, tormen….
3. Conſcience is conſidered as acting well or ill, it hath influence on the affections, to cauſe a feaſt of joy, to ſtirre vp to faith, hope, ſadneſſe &c.
Touching the nature of Conſcience.Conſcience a power, not an act or habit. It ſeemeth to me to be a power of the practicall vnderſtanding according to which the man is oblidged and directed to give judgment of himſelfe, that is of his ſtate and condition, and of all his actions, inclinations, thoughts, and words. It is firſt an underſtanding power, not an act or an actuall judgement. 1. It is nor a diſtinct facultie from the underſtanding, but the underſtanding as it giveth judgement, in court, of the mans ſtate and of all his waies, as whether hee be in favour with God or no, and now whether he be in Chriſt, or not, and of all his motions and actions within or without. But it would appeare not to be an act, becauſe to oblidge, to direct to accuſ…, are acts of the Conſcience, and therefore doe … ſlow from other acts; it is true, the thoughts, Rom. 2. 15. … ſaid to …cuſe, or …cuſe, but by thoughts there is mea… the Conſcience … not firſt thinking, and then accuſing, but the Conſcience brething out the bad or good … or … longing and accuſing, or of exerciſing and conforming though, and acts. All acts flow from either young powers, which they call potencie, or from ſtronger and more aged and indicated powers,… Thomas 12. …. 19 a…t. 5. Caſetan. ibid. Richard. 2. …. 29. ar 1. 2. which they call habits: Things produced by motion, and motion It ſelfe, are the effects of the never (ſaith Ameſing de …) cap. 1. …. 4. …nd therefore the act of accuſing may be from the Conſcience which is an act; this conſequence cannot ſtand; the motion, and the thing produced by motion, is from the mover, true, but the act of moving is from the mover, as he actuateth his power, ſo is directing, accuſing from the power in the practical underſtanding; not from the act of underſtanding which is nothing in this caſe,Grego. de Valent. 12. q. 14. punct. 4. Vaſqu. z. 12. diſp. 59 c. 1. Tannet. tom. 2 di…p. 2. q. 4 dub… 4. but the act of accuſing, and nothing can come from it ſelf as a cauſe. 2. When the beleever or wicked men go to ſleep, and put off their cloaths, they doe not put off their Conſcience, and though the conſcience ſleeps not with the man, yet doth it not in ſleep, neceſſarily act by accuſing, or excuſing, and therefore remaineth as a power in man, not ever acting; See Malderus in 12. q. 19. Diſp. 82. ar 4. 5.
2. Its an underſtanding power, and belongeth to the judgement and underſtanding. Eſa. 5. 3. Judge, I pray you, between me and my vineyard. Its true, ſome make it the inclination of the will, as Henriquez, Quodlih. 1. q. 18. And Durandur may ſeeme not farre from it, 2. d. 39. Some ſay it belongeth to both. But the will is no knowing facultie, the Conſcience is a knowing facultie, Eccleſ. 7. 22. For oftentimes alſo thine heart knoweth that thou alſo haſt curſed others. 2. There is more of reaſon and ſound knowledge in the conſcience, then in the whole underſtanding ſoule, it is a Chriſtall globe of reaſon, the beame, the ſunne, the candle of the ſoule; for to know God and the creatures, in out relative obligation to God in Chriſt, is the roſe, the bloſſome, the floure of knowledge, Joh. 17. 3. to ſee God, and his beauty expreſſed in Chriſt, and the comlineſſe a…d incomparable glory of his amiable and lovely Eſſence as holden forth to us in Chriſt, is the higheſt reach of the conſcience.
I… Conſcience be ſo divine a peece, … banke-full with reaſon and light, then the more of knowledge, the more of conſcience, as the more of fire, the more he…, the more of the ſun, the more light. Then when phancie goes for conſcience, as in … by ſiaſts, and new Spirits gropling beſide the word of God a new Angel commended onelyonly from N…wneſſe, a white Angel without, and a black Angel within, conſcience muſt be turned in a dreame. 2. Noveltie can goe for conſcience, our nature is quickly taken with novelty, even as a new friend, a new field, a new houſe, a new garden, a new garment, ſo a new Chriſt, a new ſaith, foreign, delights us. 3. Hereſie goeth for Conſcience; ſomes Conſcience phancie that to kill their children to Molech, is a doctrine that entred in the heart of God, to command, Jer. 7. 30, 31.
2. A Conſcience void of knowledge is void of goodneſſe; ſilence and dumbneſſe is not peace; An innocent toothleſſe conſcience that cannot ſee, nor heare, nor ſpeake, cannot bark, farre leſſe can it bite before it have teeth, ſuch a conſcience covenanteth with the ſinner, Let me alone, let me ſleep till the ſmoake of the furneſſe of hell waken me. If there be any ſenſe or life, fire can bring it forthe; a worme at the heart can bear witneſſe, if it have any life. This Conſcience is like the ſervice Book, or like the Maſſe, or the Popiſh Image, you but ſee theſe things, they cannot ſpeake, nor act upon the ſoule.
2. The nature of Conſcience is further cleared by its office, and object; which are the ſecond and third particulare propoſed.
That we may the more diſtinctly ſpeake of theſe, it would be cleared what ſort of knowledge is aſcribed to the Conſcience.
Conſcience is not the ſimple judgement and apprehenſion of things,What ſort of knowledge is aſcribed to the Conſcience. as things are knowable; this is the ſpeculative underſtanding, but it is the power to know things our ſelfe, and actions, in order to obey God and ſerve him. 2. But the queſtion is, whether Conſcience bee a ſimple practicall apprehenſion of things, or a compounded and diſcourſive apprehenſion. To which I anſwere. 1. That as the ſpeculative underſtanding knoweth many things without diſcourſe, as to a pure head the ſunne, heaven, nature of motion, and many things in its ſecond operation and worke, as to apprehend the Sunne to be an hundreth, ſixtie and ſeven times more then the Earth, yet it referreth both the firſt and ſecond operations of the mind to know things by diſcourſe, ſo the Conſcience as conſcience doth apprehend in its firſt operation, God, Chriſt, ſinne; and in its ſecond operation God to be infinite, Chriſt to be the alone choiſeſt of Saviours; So it is conſummate and perfected in a diſcourſe or ſyllogiſme by Conſcience, totally and compleatly in order to our practice and faith.
As He that killeth his brother hath not life eternall.
But I have killed my brother.
Ergo, I have not life eternall. So Caine.
And He that beleeveth in him who juſtifieth the ungodly, is juſtified and ſaved.
But I beleeve in him who juſtifieth the ungodly.
Ergo, I am Juſtified and ſaved. So David, Paul.
The knowledge of the major by it ſelfe is an act of conſcience, as to deny and miſ-beleeve the major Propoſition is an act of a blinded and evill conſcience; but the compleateneſſe of Conſcience ſtandeth in the knowledge of the whole ſyllogiſme. Hence they ſay, that the foreign, the Magezine and Theſaure-houſe of the conſcience, the habit or power that judgeth of the Law of nature is the major Propoſition, or the principles of right or wrong written in the heart by nature, maketh the conſcience in regard of the propoſition to be called, Lex the Law. In regard of the aſſumption, or the ſecond propoſition. Conſcience is a witneſſe, a ſpie ſent from heaven to record all the facts, in whi…h aſſumption are included both our facts, actions, words, thoughts, inclinations, habits of ſin or grace, and the mans ſtate and condition. In regard of the concluſion or third propoſition. Conſcience is a Judge and the deputie of God; and it is but one and the ſame conſcience acting all the three, the acts of Law, a Witneſſe, a Judge.
The foreign,Of the foreign. the conſerving power of the ſoule, is that facultie or power, in which are hidden and laid up the morall principles of right and wrong, known by the light of nature, and ſo is a part of a naturall conſcience, and in it are treaſured up the Scripture and Goſpel-truths, which are known by the light of a ſtarre of a greater Magnitude, to wit, the candle ſhining in a divine revelation, and this is part of the inlightened and ſupernaturall Conſcience.
Of this intellectuall Treaſure-houſe,Of Conſcience in relation to the Major Aſſumption and Concluſion of a Practicall Syllogiſme. wee are to know theſe 1. That in the inner Cabinet, the naturall habit of Morall principles lodgeth, the Regiſter of the common notions left in us by nature, the Ancient Records and Chronicles, which were in Adams time, the Law of Nature of two volumes, one of the firſt Table, that there is a God, that he createth and governeth all things, that there is but one God, infinitely good, moſt juſt rewarding the Evill and the good; and of the ſecond Table, as to love our Parents, obey Superiours, to hurt no man, the acts of humanity; All theſe are written in the ſoule, in deep letters, yet the Inke is d…mme and old, and therefore this light is like the Moone ſwimming through watery clouds, often under a ſhaddow, and yet ſtill in the firmament. Caligul…, and others, under a cloud, denyed there was any God, yet when the cloud was over, the light broke out of priſon, and granted, a God there muſt be; ſtrong winds doe blow out a Torch in the night, and will blow in the ſame light againe; and that there be other ſeeds, though come from a farre Land, and not growing out of the ground, as the former, is cleare, for Chriſt ſcattereth ſome Goſpel-truths in this Chalmer, as Joh. 7. 28. Then cryed Jeſus in the Temple, as he taught, ſaying, Yee both know me, and whence I am. Joh. 25. 24. But now they have both ſeen, and hated both me and my Father.
2. This is a part of the Conſcience, becauſe by no faculty in man, but by the conſcience are theſe truths apprehended. 2. And when any in ill blood, deny ſuch truths, as that there is a God, and Parents are not to be loved, we all ſay ſuch doe ſin, and offer violence to their conſcience. 3. Sins againſt theſe fundamentals, cry vengeance with a more hiddeous ſhout, and cry, than ſpirituall ſins that are ſpun with a ſmaller threed, for ſuch goe nearer to put off humanity.
The knowledge of the aſſumption is Conſcience as a Booke or Witneſſe, and it is either conſidered as it is in habit, and keeps a record of the mans facts, or as in act, it bringeth them forth, and applyeth the Law to the fact, and is called di…t…, the enditement, and charge given in, This and this haſh than done.
Now that Conſcience bringeth good or ill out of the … that containeth memoriall, or Cronicle or the mans … cleare, as 1. The Conſcience can looke back and laug… ſolace it ſelfe at that which is well done, and bring it forth Pſal. 16. 2. O my ſoule thou haſt ſaid unto the Lord, thou art … Lord. Pſal. 140. 6. I ſaid unto the Lord, thou art my God, … Ezekiah, like the man that cheareth himſelfe with the ſight of the gold in his treaſure, Eſai. 37. 3. Remember now, O Lord, I beſeech thee, how I have walked before thee, in truth, and with a perfect heart. Or 2. it can looke back and purge it ſelfe, as David, Pſal. 7. O my God, if I have done this. Job 16. 17. Job 29. 12, 13, 14. chap. 31. 5, 6, 7, 8, 9, &c. 3. It can bring out evill deeds, as Joſephs brethren doe; when they are in trouble. This diſtreſſe is come on us, for that when we ſaw the anguiſh of our brother, and he beſought us, wee would not heare, Gen. 42. 21.
The knowledge of the concluſion is judgement, and the ſentence of a Judge.
2.The object of Conſcience. For the ſecond point of Conſcience which is its object; this can be nothing but Gods revealed will expreſſed to us either in the Law of Nature, or in the Law written, or the Goſpel. Doctor Hamond ſaith,Hamond of Conſcience. pag. 3. Sect. 9. to abſtaine from a thing indifferent as Marriage, foreign, as from a thing abominable or unlawfull, is by Scripture and Councels condemned as ſinfull Why? Becauſe to Marrie, or not to Marrie, is indifferent. But he may remember, that Papiſts forbid Church-men to Marrie, doe they forbid it, becauſe Marriage which to them is a Sacrament, is an abominable and unlawfull Sacrament? I thinke no. Yet all our Divines ſay, not onelyonly the Manichaans, but alſo the Papiſts are theſe, who teach a doctrine of Devils, 1 Tim. 2. while they forbid Marriage, though not under the notion of a thing abominable; So the Popiſh Doctor acquitteth the Papiſts, and condemneth Proteſtants, who ſo farre agree to have the adaequate rule of Conſcience to be Gods will reve…led in his word, that to make a religious Law to forbid Marriage and Meates, and other things indifferent to them is a doctrine of Devils, to all our Divines, though they forbid them not as things unlawfull, and under the notion of things abominable.
Ʋſe. Conſcience to be revere…ced.If the conſcience have an indictment againſt you from heaven, and from the word of God, which is the Law-booke of the Judge of all fleſh; Ergo, We are to ſtand in awe of Conſcience. And looke how much goodneſſe and true feare of God is in a Man, as much feare of himſelfe and reverence to his own conſcience is within him. For 1. to be holden even with the charges and writs of an erring conſcience is obedience to the Law of nature, as we would not be willing that a ſcout, or a ſpie ſent from a ſtrange Land ſhould ſee our nakedneſſe, weakneſſe, folly, ſecuritie. When the Conſcience returneth, to the Father of Spirits, it can tell tales of men, and can libell many pollutions of the fleſh and ſpirit acted by the man, while the Conſcience lodged with clay and a polluted Spirit. 2. Becauſe Conſcience is ſomething of God, a domeſtick little God, a keeper ſent from heaven, a divine peece which is all eye, all ſenſe, and hath the word with it, in ſo farre it is to be reverenced, and hath the reverenceth the King, reverenceth the Ambaſſador, in ſo farre as he carrieth along the Kings will, he that honoureth the Lord muſt honour the ſervant. 3. Salomon ſaith, Prov. 15. 5. A foole deſpiſeth his fathers reproofe, but he that regardeth it is prudent. Verſ. 10. He that hateth reproofe ſhall die. To receive Inſtructions and rebukes from Conſcience, in ſo farre as they come from the Word of truth is ſpirituall prudence, and he that turneth away his eare from his conſcience, ſhall die. 4. As to ſubmit to the Word, is to ſubmit to God, ſo to offer violence to a divine truth, is to wreſtle with God, and by the like proportion to ſtoope before Conſcience carrying a meſſage from God, is to ſubmit to God, and to doe violence to the domeſticke light and truth of God, is all one as to wreſtle with God. 5. We count a tender Conſcience, ſuch as was in Joſhuah, who did yeeld and cede to the Law of God, and its threatnings, a ſoft heart; then to ſtand out as a flint-ſtone or an Adamant, againſt the warnings of an inward Law muſt argue hardneſſe of heart. 6. There is nothing ſo ſtrong and divine as truth, a Conſcience that will bargaine to buy and ſell truth, and will be the Lord and Conquerour, not the captive and taken priſoner of the Goſpel, bearing it ſelfe on upon the ſoule in power and majeſtie, hath his one foot on the borders of the ſinne againſt the holy Ghoſt. 7. It is like the man walketh not at randome, but by rule, who is not made all of ſtoutneſſe, and ventureth not inconſiderately on actions and wayes which undoubtedly are the ſeeds or eternity, but feareth … Paedagoge and teacher in ſo far as the law and will of the Judge of the world goeth along with him.
Ʋ …e 2. Becauſe the Word of God muſt be the rule of Conſcience, and Conſcience is a ſervant, and under-Judge onelyonly, not a Lord, nor an Abſolute and independent Soveraigne, whoſe voice is a Law, therefore an Iodolatrous and exorbitent rule of Conſcience is here alſo to be condemned. Conſcience is ruled by Scripture, but it is not Scripture, nor a Canonicke book and rule of faith and converſation, it often ſpeaketh Apocriph…, and is neither God, nor Pope, but can reele, and totter, and dream, …ſcribe more to conſcience then is Juſt, and to make new and hold opinions of God, broad and venturous and daring affirmations, the very Oracles of heaven, becauſe they are the brood (as …s conceived) of an equall and unbyaſſed Conſcience, is preſumption, neere to Atheiſme; the groſſeſt Idolatry is to make your ſelfe the Idol: wh…reas tender conſciences ſuffer moſt perſecution, and are not active in daring, there is extreame pride in ſuch as lead families and are Chriſtians in new hereſies. Some are extreamely ſworne and devoted to Conſcience as Conſcience: humility is not daringly peremptory. Many weake ones pine away in feavours of ſiniſtrous thoughts of Chriſt, as if his love were cold to them, Eſa. 49. 14. 15. and phancie an imaginary and a made-plea with Chriſt; Oh he leveth any but me, and becauſe they make an Idol of the weak oracle of Conſcience, they make alſo an Idol of meeke Jeſus Chriſt, as if they would try, if Chriſts love can be cold, and his blood and bowels can act any more mercy to them.
The third is the office of Conſcience in one generall.… of Conſ…nce, and the acts …. It cometh under the name of Obligation. But to come to particulars. There be two ſorts of operations of Conſcience, ſome illicite and imbred, other imperate or commanded.
Theſe which be Imbred are of two kinds. 1. Such as conſcience ſimply as conſcience actethas in generall to oblige; and in particular. 1. To direct; 2. To diſcerne; 3. To exci…e, Dirigere, Diſcernere, Impellere▪ Others are ſuch as iſſue from Conſcience, as good or ill; as right, or not right; as theſe in well-doing. 1. It approveth. 2. It excuſeth. 3. It abſolveth, in ill doing it diſalloweth and reproveth. 2. It accuſeth or chargeth. 3. It condemneth. Theſe imperated operations of Conſcience, are ſuch as Conſcience acteth on the affections, or commandeth the affections to act, but are not properly acts of Conſcience, nor of the practicall underſtanding; but acts of the affections reſulting from the Conſciences well or ill doing, as to rejoice, to grieve and check, and the like. But there be other acts that agree to Conſcience in order to the aſſumption; others in order to the Concluſion.
In order to the Aſſumption it ſpecially doth be…re witneſſe and teſtifie of its own acts,Of witneſſing of Conſcience and ſelfe-reflection. both that the man hath done this fact; And 2. of the quallitie of it, that it is done againſt God, the Mediator Chriſt, free grace, the word of reconciliation; as a faithfull witneſſe muſt not onelyonly depone the fact, but all the circumſtances and quallities, in ſo farre as they come under the ſenſes of ſeeing and hearing, and may aggravate the fact, and give light to the Judge; and what teſtimony the Conſcience giveth of the actions of man, the like it is to give of the ſtate and condition, whether it be good or ill, hence theſe acts of recognition. As 1. Conſcience doth its duty in reflecting on it ſelf: It tryes the mans actions and ſtate; hence theſe three words, 2 Cor. 13. 5. try, or tempt, or pierce, and dig into your ſelves; foreign, many dig holes and windows in the conſcience of others who never digged a hole in their own heart, 2. foreign, examine what mettall is in your ſelves and actions, men are unwilling to find oare or droſſe in themſelves; and we are bidden, 1 Cor. 11. 31. foreign, lead witneſſes, ſentence and Judge our ſelves. To theſe generals there is a ſecond act, which is called, Pſalm. 4. 5. Speake with your heart. You teſtifie little of the man that you never heard ſpeake. Men are frequently to converſe with their heart by heart-communing, and ſoule quaerees; ſo you find out the by as and the weight that ſwaies with the heart, Jer. 5. 24. Neither ſay they in their heare, let us now feare the Lord our God. Hoſ. 7. 2. They ſay not in their heart, that I conſider all their wickedneſſe▪
3 There is laying of the Conſience in its reflect act, and the actions together, Hag. 1. 5. Lay your heart upon your wales. It is that which David ſaith, Pſalm. 119. 59. I conſidered, Heb. I thoughted my wayes.
4. There is wandring and eſtrangement of a man from his own heart, & when he laies his caſe to heart, he is ſaid to return to his own heart. 1 King. 8. 47. If they ſhall be thinke themſelves, heb. if they ſhall return to their owne heart, or come home to their own heart, in the land of their captivitie and repent, then heare then. Men are abroad in their thoughts, and ſeldom at home with their own heart.The knowledge of our own ſtate of grace may be had by the fruits of the Spirit of Sanctification. But of this act of witneſſing of the Conſcience, it is of moment, to know how & by what Medium, or way the conſcience doth witneſſe to man of his ſtate, that he is a childe of God & in Chriſt, whether God doth witneſſe our ſtate and condition to us, by inherent quallifications in us, Becauſe we love the brethren, becauſe we have ſincere hearts, and ayme in all things to obey God.
A…er. 1. God ſpeaketh by his owne works of Sanctification that we are in Chriſt, 1 Joh. 2. 3. And hereby we know that we know him, becauſe we keepe his commandements. 1 Joh. 3. 14. We know that we have paſſed from death to life, becauſe we love the Brethren. Now as God ſpeaketh and revealeth his glory, God-head, power, and eternitie, by his viſible works of creation, ſo as we may gather by certainty of faith, that God is glorious, wiſe, omnipotent, eternall, Rom. 1. 19, 20, 21. Pſal. 19. 1, 2, 3, 4. Rom. 10. 17, 18, 19, 20 Upon them grounds, when we finde in our ſoules the works of that ſpirit that raiſed the Lord from the death, as love to the brethren, becauſe brethren, ſincere walking with God, and Chriſts life, Gal. 2. 20. we may with the certainty of faith, collect that we are the children of God; and if the knowledge of our ſtate in Chriſt, from the works of Sanctification be but conjecturall, and may deceive us, and not a ſufficient foundation of ſound peace, nor enough to make us unexcuſable, that from the ſickneſſe of inward heart-love which I feele in my owne ſoule to Chriſt, I can have no divine aſſurance that I am in Chriſt, and cannot be made inexcuſable in not beleeving the ſpirit dwelleth in me by his acting and working, then we cannot inferre Gods infinite wiſdome, omnipotencie, and eternity, from his works of Creation, and I cannot be inexcuſable, if I beleeve not Gods wiſdome and power from the works of creation; is not the pertinacie of unbeleefe as damnable, when I beleeve not God acting in his Spirit as ſanctifying, as when I beleeve not God acting in this firſt workmanſhip of Creation?
2. In all the actings, motions, and walkings of the Holy Ghoſt in my ſoule, in the ſtirrings of the New birth, when the ſpirit of Jeſus maketh a noiſe with his feet walking, acting, moving in love, joy, peace, long-ſuffering, gentleneſſe, goodneſſe, meekneſſe, temperance, which are apples and bloſſomes which grow on the tree of life, Gal. 5. 22, 23. It were no ſinne to me to ſleepe and beleeve theſe were but imaginary dreames, and phancied notions, if I ware not to beleeve where theſe are, the ſoule that findeth them undenyably is in Chriſt.
3. The Saints comforting themſelves in their godly, ſincere, and blameleſſe walking before God in love, knew what they ſpoke, and what ſpirit was in them, and that they walked not after the fleſh, as men ſpeake and phancie in a night dreame, not knowing whether they be in Chriſt, or not; theſe were ſpeeches of waking men, whoſe wits were in action. Pſalm. 26. 8. Lord I have loved thy habitation, and the place where thine honour dwelleth. Pſal. 119. 63. I am a companion of all them that feare thee; and of them that keepe thy precepts. verſ. 97. O how love I thy law! it is my meditation all the day. verſ. 103. How ſweet are thy words unto my taſte! Yea ſweeter then honey to my mouth. verſ. 111. Thy Teſtimonies have I taken as an heritage for ever: for they are the rejoycing of my heart. verſ. 162. I rejoyce at thy word, as one that findeth … great ſpoile: and the Church, Cant. 2. 3. I ſate downe under his ſhaddow, and his fruit was ſweet to my taſte. ver. 5. Stay me with flagons and comfort mee with apples, for I am ſick of love. Eſay 26. 9. With my ſoule have I deſired thee in the night: yea with my ſpirit within me, I will ſeeke thee early. And Ezekiah looking to his good Conſcience, ſaith. Ezech. 39 3. Remember now, O Lord, that I have walked before thee in truth and with a perfect heart. So Paul, 2 Cor 1. 12. For our rejoycing is this, the teſtimony of our Conſcience, that in ſimplicitie and godly ſincerity, not with fleſhly wiſdome, but by the grace of God we had our converſation in the world, and more abundantly to you-wards. Now if the Saints can thus ſpeake with the light and perſwaſion of Faith, before God and men, to their owne ſolid peace and conſolation, then may they be perſwaded by theſe fruits of the Spirit, that they are branches growing in the Vine Chriſt, elſe all theſe ſpeeches are but deluſions and phancies; and they muſt ſpeake no other thing of themſelves as veſſels of the grace of God, then hypocrits … reprobates may ſay of themſelves?…olion. Serm. an 1643 pag. 428. 429 430. &c. For D. Criſpe, and alſo Libertines of New England, whoſe doctrine ſubverts the Faith, ſay, there can be no marks of ſaving grace from whence we can draw either comfort or peace, be it univerſall obedience, ſt… rity, love to the Brethren, but it may bee in hypocrits, in a Jew following the righteouſneſſe of the Law, Rom. 10. 1. and renouncing Chriſt. Surely if works of ſaving grace ſpeake another thing then hypocrites and devils may have: then firſt, holy walking is no ground of comfort, and a good conſcience hath no more to yeeld David, Job, Ezechiah, Paul, the Apoſtles, and Martyrs, when they ſuffer for Chriſt, and his truth, and are in heavie afflictions and chaines, then it can yeeld to the viledeſt of men. 2. A man, a Chriſtian ſhall never finde… ny grounds of certainety of his adoption in any thing, ſave in the hidden decrees of Election, and reprobation, and in ſome immediate teſtimony of a Spirit, which may be a great doubt to many, who walke as many Antinomians doe, according to the fleſh. 3. All their rejoycing in ſimplicity and godly ſincerity, 2 Cor. 1. 12. is emptie phancies and deluſions, for they rejoyce in that in which hypocrites and reprobates may have is deepe a ſhare as they. But that there is alſo ſome immediate teſtimony of the Spirit, though never ſeperated from the fruits of the Spirit, I hope to prove elſewhere.
The laſt act of Conſcience is in relation to the Concluſion, which is the foreign,Acts of Conſcience in relation to the Concluſion. or judgement of all; from whence flow the acts of approving, or improving; excuſing, or accuſing; condemning, or abſolving: from theſe as the Conſcience doth well or ill, ariſe, 1. Joy, called a feaſt, in which the ſoule is refreſhed, not the phancie. 2. Upon a ſolid ground, a bottome that cannot ſinke, from that which is well done. 2. Conſolution, which is a joy in tribulation. 3. Faith, going from what the man doth well, to a generall; To theſe that walke according to this rule, peace. 4. Hope, that the Lord who hath promiſed will doe the ſoule good in the latter end, theſe foure iſſue from a good Conſcience; from approving and … cuſing, But the affections which flow from improving, and … cuſing, and condemning, are 1. Shame, whence the man … diſpleaſed with what he hath done, this is good when it looketh onelyonly, or moſt to the ſinne, or ill, when moſt to the puniſhment. 2. Sadneſſe. 3. Diſtruſt, or unbeliefe. 4. Feare. 5. Diſpaire. 6. Anger, vexation, or the worme that dyeth not; it is no wonder that a greater number of troubleſome affections …low from the one, then from the other; evill is fecound and broody.
The 4.A Conſcience good or ill. which I propoſed is the ſecond circumſtance of the Text, which draweth in the reſt, and it is a conſcience foreign, free of ſtones or blocks, that neither actively cauſeth my ſelf nor others to ſtumble nor paſſively is under a reatus or guilt before God, called a good Conſcience, to which is oppoſite an evill conſcience. Now the Conſcience is good, either in regard of integrity; a cleane, a good, a pure conſcience: or ſecondly in regard of calmeneſſe and peace; to this latter is oppoſed a Conſcience penally evill or troubled, of which no more the good Conſcience is either good in Judging, or recta, or vera; the contrary of this, an erring Conſcience, which I ſpeake of after the other; or good in a morall quallity. In this meaning the Conſcience is good, which is firſt ſprinkled with the blood of Chriſt from dead workes, to ſerve the living God. Heb. 9. 14. For by Chriſt muſt the guilty be purged, that there may be no more Conſcience of ſinnes, A good Conſcience.Hebr. 10. 2. This is the Conſcience which is called foreign, good, 1 Tim. 1…. 5. foreign. purged and waſhen, Hebr. 10. 2. in regard the great ſpot of guiltineſſe is taken away, and foreign, 1 Tim. 1. 5. cleare, pure, terſe, like a Chriſtall glaſſe, and foreign, Hebr. 13. 18. good and honeſt, or beautifull and faire, a good Conſcience is a comely, reſplendent, lovely thing; and it is a Conſcience in the text, foreign, void of ſtumbling; there is a Conſcience that wants feet, and is lame, and halteth; and is alwaies tripping, ſtumbling, falling; to this is oppoſed a Conſcience, foreign, Heb. 10. 22. let us draw neere with a true heart, with full aſſurance, foreign, being ſprinkled in the heart from an evill Conſcience; and to this is oppoſed a polluted foreign, Conſcience, Tit. Conſcience the …areſt peece that God made.1. 15. The wiſdome of God in creating the world is much, and moſt ſeene in creating ſo rare a peece as the ſoule, and the moſt curious peece in the ſoule is that lumpe of Divinitie the Conſcience, it is the likeſt to a chip, and … of God, though it be not a part of the infinite Majeſtie, yet it ſmelleth more of God then the heavens, the ſunne, the ſtarres, or all the glorious things on earth, Precious ſtones, Saphires, Rubies, or Herbes, Roſes, Lilies, that the Lord hath made, now wh…n the floure and crown of the whole creation, which is the ſpirit, is corrupted, it is the fowleſt thing that is: when the Angel…, the ſons of the Morning, fell, and their Conſcience the Spirit of the pureſt and moſt glorious Spirits was polluted with guilt, though infinite grace could have cured this rare peece, yet infinite wiſdome, as it were, giving over the cauſe, and Grace and MercieMercy ſtanding aloofe from the miſery of Angels, a Saviour is denyed them, and Juſtice worketh the farther on this noble peece, the Conſcience of theſe fallen Spirits, to deſtroy them; God would not ſtretch out one finger to repaire their Conſcience; but when the Conſcience of man was polluted, becauſe Grace has ever runne in this channell to worke upon free choiſe and arbitration, to ſave Men, not Angels, and of Men, theſe, and theſe, not others; therefore the Lord fell upon a rarer worke than Creation, to redeeme the choiſeſt peece of creation, to waſh ſoules, and to reſtore conſciences to a higher luſter and beauty then they had at the firſt. Now what ever God doth no man can doe it for him, an infinite agent cannot worke by a deputie, and among all his works none required more of God, of the Artifice of Grace, and mercy, wiſdome, deepeneſſe of love, then to waſh a polluted Conſcience, there was more of God required to mend and ſodder the Jewell, than to make and preſerve it. The blood of Bulls and Goats cannot be ſpoken of here; now to make Conſcience againe fundamentally good, there was need that the moſt curious art of free grace, ſhould bee ſet on worke to act a greater miracle on this choiſeſt peece, then ever was before or after; to make the conſcience good, an act of attonement and expiation to ſatisfie infinite Juſtice muſt paſſe, and by ſhedding of, and ſprinkling on the Conſcience the blood of God; the Conſcience onelyonly, and no other way known to Men or Angels, could be reſtored.
Vſe. We profeſſe that the morrall waſhing of the out-ſide of the cup hath nothing in it of a good Conſcience; morrall honeſtie alone, can no more inherite the Kingdome of heaven, then fleſh and blood.
2. A good conſcience from juſtification hath peace and joy. Prov. 15. 5. A good conſcience; or Heb. he that is good in heart is in a continuall feaſt. Its an alluſion to the Shew-bread that was ſet before God alwaies; or as Exod. 2…. 30. bread of faces, that was to be before the Lord continually; called by them, foreign perpetuall bread; this hath no fountaine cauſe, but ſenſe of reconcilliation with God.
3. A good Conſcience is a complent intire thing, as our Text ſaith, both toward God and man; its not to be a morall man in the duties of the ſecond Table, and a ſeepticke in the duties of the firſt Table, not in ſome few fundamentals, as Parrones for Libertie of Conſcience doe plead, but in the whole revealed will of God; and therefore the good conſcience conſiſteth in an indiviſible point, as they ſay, the number of foure doth, if you adde one, or take one from it, you vary the eſſence, and make it three or five, not foure; ſo Paul taketh in compleatneſſe in it, I have all good Conſcience, either all or none; and a good Conſcience toward God and man; not a conſcience for the ſtreets and the Church, and not for the houſe, and not for the dayes Hoſanna, and not for eternity; therefore they require an habit to a good Conſcience, foreign, I have exerciſed my ſelf to have alwaies a good conſcience, there is a difference between one ſong, and the habit of Muſick, and a ſtep and a way, Pſal. 119. 133. order, (not my one ſingle ſtep,) but my ſteps; foreign, in the plurall number; to fall on a good word by hazard, & to ſalute Chriſt in the by, doth not quit from having an evill Conſcience; as one wrong ſtep, or extemporary ſlip, doth not render a beleever a man of an ill Conſcience; the wicked world quarrell with the Saints before men, becauſe they cannot live as Angels, but the true and latent cauſe is becauſe they will not live as Devils, and goe with them to the the ſame exceſſe of ryot.
4. The Formalis rates of all good Conſcience, as conſcience, Conſcience acteth not on by-reſpects, but for conſcience, Rom. 13. 5. Wherefore yee must be ſubject not onelyonly for wrath, but alſo for conſcience ſake. Conſcience then doth all by …, and fayleth by compaſſe, and conſidereth the … not of the clouds, but of the ſtarres which … regularly; whereas the evill conſcience, Levit. 26. 15. is ſaid to play the reprobate in Gods teſtimonies. foreign to caſt away, to loath, it is called, jer. 6. 30. reprobate mettall which no man would chuſe; there is Conſcience that walketh contrary to God, Levit. 2…. 21. foreign in occurſu, there is a defect of the Letter foreign the word is from a root that ſignifieth to meet in the way, or to rafter or plank an houſe, where board is joyned with board, ſome will joyn iſſue with God, as if they had heardned their heart againſt him, and were nothing afraid to meet him, and joyne battle with him, as if they were good enough and ſtrong enough for God, as one rafter in a houſe is apt to joyne with another, there bee ſome froward ones, who wreſtle with God. Pſalm. 18. 27. With the froward, with the wreſtler who boweth his body, thin wilt wreſtle. But a good Conſcience knoweth God better then ſo, and is a maſſe of heavenly light, and therefore joyned with faith unfained. 1 Tim. 1. 5. and verſ. 19. Timothy is exhorted to held faith and a good Conſcience, as if they failed both in one veſſell: if faith ſinke, a good Conſcience cannot ſwimme▪ much more might be added of a good Conſcience, but our care would be to keep Conſcience, as we would doe a Jewell of gre… price, and as we doe a watch of Gold, a meat or ſtraw will interrupt the motion of a watch, it cannot be violently moved; when Grace and the blood of attonement oyleth the wheeles of Conſcience they move ſweetly and equally. Some times its ſecure or dead, or (which is the extreamity of ſleepe, as death is ſuperlative and deepeſt ſleepe) feared or burnt with a hot iron; when the man hath ſinned God out of the world, firſt as fooles doe, Pſal. 14. 1. and next out of his owne conſcience▪ and ſuch a Conſcience in Pharoah may awake per intervalla, and goe to bed againe, and be buried at other times; it can diſcourſe and argue away heretically the ill day & judgment, at other times it will crow furiouſly, and as unſeaſonably as the Cock, which they ſay hath much in it of the Planet of the Sunne, and therefore beginneth to ſing when the Sunne hath paſſed his declination, and beginneth to aſcend, when men are in deepeſt ſleep.
There is a ſecond diviſion of Conſcience, and it is from the ſecond acts and good diſpoſition of Conſcience, and that is a tender, or a not tender Conſcience.
The tender Conſcience is onelyonly choiſeſt of Conſciences, ſo … Ames maketh it that which is oppoſed to an hard heart,A tender conſcience. the worſt conſcience that is;Ameſius de conſci. l. 1. c. …5. n. 11. Conſcientiae huic malae, vel cordi diero opponit… conſcientia tenera, quae facilè afficitur verbe Dei. 2 Reg. 22. 19. Ut in Joſia. we have ſome choiſe examples of a tender conſcience, 2 King. 22. 19. Becauſe thy heart was tender, and thou waſt caſt downe before the face of the Lord: the word foreign to grow ſoft is aſcribed to oyle, Pſalm. 55. 22. His words were ſofter then oyle; it is Prov. 4. 3. tender and deare; it is aſcribed to young children, or young cattell, its a conſcience that eaſily yeildeth and rendreth to God; So in Job chap. 31. who was ſo tender at the remembrance of Gods riſing up againſt him to viſit him, that verſ. 13. hee durſt not deſpiſe the cauſe of his man-ſervant, or his maid-ſervant, when they contended with him, and in David, who when hee but cut off the lap of the Mans garment, who ſought to cut off his life, yet his heart ſmot him: the word foreign is to ſtrike, or kill, or plague, frequent in the Booke of E…codus, God ſhooke every herb of the field. God ſtrook or plagued the firſt borne; it is ſome times to whip or ſcourge, ſo as the marke of the ſtroake remaineth; after Davids ſtriking of the Lords anointed, there remained an vibex, an impreſſion and a marke in a ſoft heart.
Who ever would ingroſſe the name of a tender Conſcience to themſelves,Who ingroſſe the name of tender conſciences to themſelves. doe challenge the high perfection of David, Joſiah, Job, and of that which is the floure and Garland of all godlineſſe, and theſe that are not tender in Conſcience in ſome meaſure (if any will thinke they have it in the perfection, they ſee little in their owne heart,) are deemed prophane, irreligious, and men of bold and daring Conſciences; ſo wee ſhall, and muſt yeeld in a queſtion of perſonall intereſt, that theſe are the onelyonly Perfectiſts, and tender Conſciences who are for tolleration of all religions, and are profeſſed Antinomians, Arrians, Arminians, Socinians, and ſuch like. But the …y ſhall reveale every Mans worke what it is. It cannot be denyed but the more tenderneſs, the more of God, and the more of Conſcience; but by tenderneſſe is meant feare and awſomeneſs of ſinne, ſo no queſtion, there is ſome Conſcience that is made of glaſſe, and is eaſily broken, and ſome of iron and bra… lay hell on it, let Chriſt ſay to Juda… in his face, he ſhall betrary his Maſter, and hee hath a Devill, yet his conſcience doth not crow before day light, to waken him. But give no leave to contend for our righteouſneſs, wee beleeve wee have found a ranſome, and yet we hold that tolleration of all religions is not farre from blaſphemy, and therefore to any way to Monopolize the tytle of tender Conſciences to themſelves, as a Characteriſtical note to difference them from Presbyterians, & ſuch as dare not, out of the feare of God, and reverence to their owne Conſcience, in this point awing them, but judge liberty of Conſcience fleſhie Liberty, in that title, ſeem to hold forth no tenderneſs of conſcience at all, except they allow us to ſhare with them in the Name of tender Conſciences. Which name I durſt no more take then to call my ſelfe a Perfectiſt, or holier then my brethren, whereas its more congruous to thinke and call our ſelves, the chiefe of ſinners. To bee bold with the Scriptures, and to diſpence with new dreames touching God, Chriſt and the myſteries of the Goſpel, in all hereſies and blaſphemies that they may be tollerated, is boldneſſe of conſcience. 2. Pertinacie after conviction, and then to ſay, wee cannot come up to the rule, when the truth is, we will not come up to the rule, is no tenderneſs. 3. A tender conſcience feareth an oath, and dare not ſay, every man may ſweare a covenant with God in his owne ſenſe, yes, its a Jeſuites conſcience. 4. To carry on a deſigne under pretence of Religion, with lyes, breaking of oathes, treaties, promiſes, is a farre other thing then tenderneſs.
2. How Antinomians, who deny that the regenerate have any conſcience of ſinne, or that they are to confeſs, or bee grieved in Conſcience, for Inceſts, Adulteries, Murthers, Rapes, Oppreſſions, or the like, or can crowd in under the lap of this veil of tender Conſcences, is more then the truely godly can ſee.
3. To condemn all the godly in the three Kingdomes, and the Churches of New England, as not tender Conſciences, becauſe they profeſſe that liberty of Conſcience is Atheiſticall licentiouſneſſe, ſeemeth to be a harder meaſure then theſe godly perſons deſerve, who out of ſome tenderneſſe of Conſcience dare not but condemne liberty of ſinning againſt the duties of this Table; and therefore, if tolleration of all falſe wayes intitle men to tender conſciences, becauſe it is the opinion of ſame … men, why ſhould not theſe who are alſo godly and our … conſcience hold the contrary opinion, be alſo called … conſciences? And if this be, we ſhall not know who they are, who are to be tearmed tender conſciences, who not.
But I had rather ſpeake a little of a ſcrupulous conſciences; Of a ſcrupulous conſcience.the Scripture ſaith, the heart of Joſiah was tender, but that, he wept at the reading of the Law, ſure it was not ſcrupuloſitie, which is alwayes a fault and diſeaſe of the conſcience, as when the conſcience doubts and feares for triffles, where there is no grave and weightie cauſe. The place 1 Sam. 25. 31. in which Abigal ſo ſpeaketh to David, is not to be expounded of a ſcrupulous, but of a juſtly greived conſcience. This ſhall be no greife unto thee, nor offence of heart unto my Lord, either tha… thou haſt ſh…d bloud cauſeleſſe, or that thou haſt avenged thy ſelfe. Heb. It ſhall not be ſtaggering, or ſtumbling to thy heart, for foreign is to offend, ſtumble, fall, to remove out of the place. Iſa. 28. 7. R…. Abraham reads it foreign they have made others to ſtumble, and foreign Nah. 2. 10. knees ſmite one againſt another: the one knee, in affrighted men, offendeth the other, and makes the other to ſtumble or fall. So in a trembling conſcience, ſin maketh the conſcience to go out of the way, and fall; as one knee trembling, maketh another knee in a race to fall. Abigal diſſwadeth David from ſ…edding innocent bloud, or avenging himſelfe on Nabal, becauſe ſo to doe ſhould be no griefe of conſcience. Its a litote. It ſhall be a feaſt and a rejoycing of conſcience, that thou haſt not ſinned againſt God. And this is to bee conſidered, that a greived conſcience, travelling with remorſe, is … ſo farre tender, that it either abſteineth, if the ſinne be to be committed, or it grieveth, if it be committed, and in the truely godly fo…citeth for reconciliation. A doubting conſcience is ignorant of the thing done or to be done, and inclimeth to neither …des. But a ſcrupulous conſcience inclineth to the one ſide, but with doubting and a trouble of minde; as the traveller walketh, but with ſome pain, as if there were a little ſtone in his …. … Moral. l. 2. c. 20. 4 …. Mald…rus in 12. …. 8…. Ameſius de Conſcient. The cauſes of a ſcrupulous conſcience.l. 1. c. 6.
The cauſes of a ſcrupulous conſciences are 1, Gods wiſh and … permiſſion. 2. Sathans working and acting on a cold, … …ad bodily complexion. 3. Ignorance. We…neſſe of judgements 4. Immoderates feare troubling reaſon. 5. Inconſtancie of the minde. 6. And withall ſome tenderneſſe. Gregori… ſaid, … narum conſcientiarum eſt ibi culpam agnoſcere, ubi culp… non eſt. It is one of the moſt godly errors, and a ſinne that ſmalleth of grace. Papiſts, miſerable comforters, ſay, a ſpeciall way … be delivered, is to ſub… your ſelfe to a ſuperiours blind command. They ſay, a Prieſt was freed of his ſcruple, when he obeyed Bernards bare word, and truſted in it; hearing that, Ʋ … et mea fide confiſus ſacrifica, goe and upon my faith ſacrifice confidently.
It were good to uſe heavenly violence againſt ſcruples phantaſie will caſt in, I ſhould not pray, becauſe God hath decree… whither I pray, or pray not, the thing I ſuit, ſhall never be, … Its good to turne away the mind from threatnings; he tempted providence, who having a weake head, will walke upon the houſe top. In rovings and grinding of a …morous mind, unbeliefe will breake one linke of Gods chaine, and that broken muſt breake another, and that a third, till the ſaith of eternall election be broken. As in a wall of foure ſquared ſtones not well cemented, looſe and breake out one ſtone, that will breake another and that other looſe a third, till the whole wall muſt fall: weakneſſe can ſpin out threed after threed, one doubt after another, till the poore ſoule be taken off the Goſpel-foundation of Conſolation.