Deut. 29. 19. 3. Because they are afraid of and avoid these conclusions of Conscience as most opposite to themselues and their purposes Ioh 3. 20. 4. Because they are carelesse and forgetfull of such things Iam. 1. 23. 25. From such like causes wicked men use to gather false conclusions and deceiue themselues Iam. 1. 22. 9 The causes why beleevers and godly men oft-times doe not conclude for their owne consolation are 1. Some prevailing temptation 2. The remnants of unbeliefe which remaine even in those that are regenerate 3. The greatnesse of that mercy which they ought to apply unto themselues And 4. the Conscience of their owne unworthinesse especially after they haue committed some grievous sinne 10 Because of this slownesse in men to conclude and apply there is a necessity laid on all Ministers not onely to declare Gods will generally but likewise so farre as they are able to helpe and further both publikely and in private the application of it so farre as mens condition and consciences require CHAP. X. Of the effects of this Application in the Conscience it selfe 1 FRom the conclusion of Conscience some effects follow according as the judgement thereof is 2 These effects are either Acts of Conscience which are virtually contained in the conclusion or Affections and Acts of the Will which arise from those acts of Conscience 3 Amongst the acts of Conscience some there be that respect that which is well done some respect sin 4 Those that respect what is well done are Excusing Absolving and Aprooving Rom. 2. 15. 5 Excusing is an act of Conscience whereby a man is freed from the guilt of sinne in what he hath done For Excusing heere is not taken in that stricter sense whereby it signifieth a â—…essening or extenuating of the fault but in that sense which importeth a perfect taking away of the fault and guilt 6 Absolution is an act of Conscience whereby it pronounceth a man need not feare punishment for what he hath done 7 These two acts are tyed so closely and fast together with a bond that cannot be loosed that they differ onely in our apprehension not really For Excusing doth most properly respect guilt and Absolution the punishment but neither is the guilt taken away so long as the punishment remaineth neither doth the guilt remaine the punishment being once taken away 8 Approving is an act of Conscience pronouncing that a man in his action hath pleased God 9 Absolution and approbation differ from Excusing in this that in Excusing Conscience doth the part of the Law and hath respect unto God as he is a Iudge before whose judgement seat it excuseth a man as a witnesse but in Absolving and Approving Conscience properly doth Gods part and hath respect unto man whom like a Iudge it absolveth and approveth 10 The acts of Conscience which respect sinne are Accusation and Condemnation 11 Accusation is an act of Conscience convincing and prooving a man to be neere unto punishment because of his sinne 12 Condemnation is an act of Conscience judging a man that is guilty to the punishment of eternal death 13 Accusation and Condemnation differ in the same degree and manner that Excusing differeth from Absolution and Approoving 14 Accusation and Condemnation sometimes follow presently upon the fact as in David 2 Sam. 24. 10 Sometimes a little while after it as in Iudas Matt. 21. 3. Sometimes a long time after as in Iosephs brethren Gen. 42. 21. 22. For a man is not free from them by length of time but by repentance onely CHAP XI Of the affections which arise from the judgement of Conscience 1 THe first affection that riseth in the heart from Excusing Absolving and Approoving of Conscience is Ioy whereby a man taketh delight in that he hath done well as in a true good that is come to him Prov. 15. 15. 2 Cor. 1. 12. Now this Ioy differeth much from laughter and vaine joy 1. Because it maketh the heart glad 2 Because it is a serious disposition of the heart not a light stirring of it 3. Because it hath a good ground and therefore growes stronger by right meditation 4. Because it bringeth foorth found and good fruit None of which things are to be found in common and ordinary laughter and joy Eccles. 2. 2. 2 The second affection is Confidence whereby the heart is setled and strengthned against the feare of evill and the weake hope of good Prov. 10. 9. 28. For all miserie springeth from sin and to those that do well all good things are promised 1 Tim. 4. 8. 3 The first affection rising from the accusation and condemnation of Conscience is Shame whereby a sinner is displeased with himselfe in and for that sinne hee hath done For sinne alwaies changeth a man from better to worse Gen. 5. 7. This shame if it be because of sinne and if it make a man forsake it it is one of the signes of repentance Rom. 6. 21. as impudency in sinne is alwaies a token of an impenitent and lost man 4 The second affection is Sadnesse or Sorrow wherby the heart is troubled because of the evill that is come upon it 1 Sam. 25. 31. Acts 2. 37. For the accusing and condemning of Conscience doth not onely make the sinne and the guilt thereof to be in a manner present but likewise the punishment 5 The third affection is Feare whereby the heart flyeth from the evill that hangeth over it and from God himselfe as from a severe Iudge Gen. 3. 10. Prov. 28. 1. Revel 6. 16. because the fulnesse of misery is expected The great degrees of this feare are called Trembling and Horror 6 The fourth affection is Dispaire whereby the Soule casts away all hope of escaping Heb. 10. 27. 7 The fifth and last is Anguish and vexation of spirit because of the misery which lyeth on it This is that spirituall worme that perpetually tormenteth the damned soules in hell Mark 9. 44. Isai. 66. 24. CHAP. XII Of a good Conscience HItherto we haue spoken of the nature of Conscience according as it was laid downe in the definition Now followeth the distribution of Conscience according to its adjuncts 1 Conscience is either good or evill 2 Conscience may be called good either for its honesty and integrity or for its quietnesse and peace 3 That Conscience is honestly good whose judgement is Right and Powerfull 4 That the Conscience therefore be honestly good it is required 1. That it uprightly and sincerely judge that thing to be good which God judgeth so and that to be evill which God judgeth evill This uprightnesse must first be in the judgement of what is to be done which belongeth to the major Proposition and 2. in the judgement of what hath been done which belongs to the minor 5 To a Conscience honestly good it s 3. required that it excuse absolue and approve a man in what is well
done and accuse and condemne him for what is evill 6 Concerning the first office which consisteth in Excusing Absolving and Approving there is no controversie amongst Divines But of the second which consisteth in Accusing and Condemning some doubt and thinke that the goodnesse of Conscience doth no waies consist therein but in Excusing onely 7 They bring two reasons 1. Because Adams conscience by creation did onely Excuse and not accuse 2. Because a good Conscience is troubled and wounded when sinne is committed and occasion is ministred to accuse But the first reason is not good because though Conscience in state of Innocency did not accuse actually yet had it a power to accuse if there had beene occasion Neither could the Conscience be more blamed for accusing and condemning justly 〈◊〉 the Law selfe and the chiefe Iudge who did so after sin had once entred and not before 8 So farre is the just Accusation of Conscience from being to be blamed that Sinners haue most need of it as the onely way to make them repent them of the sinnes which they haue committed For to the end a Sinner may escape Gods judgement hee must judge himselfe that is doe justice and judgement upon himselfe as in Gods roome whom he hath offended 1 Cor. 11. 31. He doth this by pleading Gods cause against himselfe that is by accusing himselfe witnessing alledging and confessing or by acknowledging Gods Law against himselfe by revealing the secrets of his heart and his hidden filthinesse to his owne ignominy and shame Then by condemning himselfe that is by declaring what torment and punishment God may justly inflict upon him or by Proclaming of himselfe guilty of everlasting death Vnto this judgement of Conscience stirring up sutable affections if God of his great mercy adde a change of minde with an appealing by Faith to the Iudgement Seat of Gods mercy in Christ then is that true which some use to say that the Iudgement of repentance maketh voide the judgement of punishment that the accusation witnessing and condemnation to wrath to come are prevented by these Actions which supply there roomes Yea that God himselfe in Christ shall be an Advocate a Witnesse and Iudge for those that haue pleaded against themselues in the court of Conscience by repentance 9 Neither are we bound onely to this Accusation and condemnation of our selues as to a meanes of Salvation but by naturall justice also For if wee sinne against a man wee ought to doe him justice on our selues by Accusing Condemning and Acknowledging our offence much more then are we bound to doe this to God Besides we are related to God as his servants by which we are bound to take his part in all controversies debates or quarrells that he hath against sinne and chiefely against our owne sinne which doth us most hurt and against which we are able to doe much more then against other mens Adde to these the consideration of the equity of it if we be bound when it will be no hurt to us to assist a brother in any of his lawfull and iust suits or judgements either in appearing as a Witnesse or as an Accuser in his behalfe how much more are we bound to do the same for God for without comparison each person is more bound to sticke close to God then to himselfe and to assist God by accusing testifying judging though it be in the controversie which he hath against himselfe These particular illustrations which upon another occasion are propounded and urged by G. P. I haue thought good to relate both for the light which they giue to this present question and for the excellent use that they haue in exhortations to the practise of repentance 10 The second reason wherein the trouble of conscience upon accusation was brought to prooue that an accusing Conscience could not be good is also of no strength Because that trouble and wounding is either the accusation it selfe or an affection following it The same Iudge that condemneth rightly and iustly may and useth to be sorrowfull that he hath occasion to doe so for he absolveth more willingly those that are good then he condemneth malefactors 11 To speake home to the Matter The act of Accusation followeth indeed from sinne not as a sinne but a punishment Conscience therefore accusing so farre as it accuseth rightly is honestly good though in respect of the trouble it bringeth it useth to bee called evill as all other punishments are It may also be called evill because the ground of it is alwaies some sin cōmitted 12 Thirdly that the Conscience be honestly good it is requisite that by this upright judgement it stirre up strongly to doe good and draw backe strongly from that which is evill Heb. 13. 18. but this cannot be done by Conscience alone there must be also an honest disposition and bent of the Will answerable to the judgement of Conscience 13 A Conscience peaceably good is that which Excusetb Absolveth Comforteth Acts 24. 6. Hence also unto a good Conscience in this respect doe belong the affection of Ioy Confidence Security and Freedome 14 A Conscience that is both honestly and peaceably good is that which by the Apostle is called pure and cleane 2 Tim. 1. 3. Beautifull Heb. 13. 18. Without offence or not offended which is the consolation and rejoycing of the faithfull 2 Cor. 1. 12. To keepe which they are content to suffer all sorts of trouble unjustly 1 Pet. 2. 19. 15 Conscience since the fall or after sinne is made good againe 1. By the blood of Christ applyed through Faith whereby the guilt accusation and condemnation of it are taken away Heb. 9. 13. 14. and 10. 22. 2. By the vertue of the same blood in repentance and sanctification of the spirit 1 Tim. 1. 5. Acts 15. 8. 9. whereby beleevers haue a setled and constant purpose to serue God 3. By the witnesse of the Spirit whereby we are assured of the grace of God not onely for the present but also for the continuance of it to the doing of every good worke Ephes. 1. 18. 14. Rom. 9. 5. 1 Pet. 1. 5. 6. 16 A good Conscience is maintained by that exercise whereof the Apostle speaketh Acts 24. 16. Now this exercise doth chiefly consist in these things 1. That the feare of God bee alwaies liuely and fresh in our hearts Psal. 36. 2. For this maketh us looke what Gods judgement is in all things Psal. 119. 6. 2. That we meditate on Gods Law both day and night Psal. 1. 2. For by this the Major Proposition or Rule whereby Conscience judgeth is established 3. That we examine our owne waies with quicke and sharpe judgement Psal. 4. 5. For this inferreth the application in the Minor Proposition 4. That by dayly repentance and renewing of Faith we wash off the filth that we contract 1 Iohn 3. 3. For therein lyes the strength of the conclusion or judgement of Conscience CHAP. XIII Of a weake and
of a strong Conscience 1 A Good Conscience admits of degrees for which cause it is by the Apostle distinguished into a weake and a strong Conscience Rom. 15. 1. 2 A weake Conscience is that which is purged by unfained Faith but is troubled with these imperfections which all beleevers for the most part doe out-grow by time 3 True Faith is supposed to be in a weake Conscience for he that is weake is a Brother Rom. 14. 15. 21. not to be condemned or set at nought vers 10. One for whom Christ hath dyed 1 Cor. 8. 11. This Conscience therefore being good differeth in kind from that which is weake through malice Presumption or Superstition 4 The imperfections wherewith this weake Conscience is diseased are 1. Lacke of knowledge because as yet it understandeth not well what is lawfull and pure 1 Cor. 8. 7. Rom. 14. 14. This weaknesse of Conscience is called the weakenesse of Faith Rom. 14. 1. 5 The second imperfection which dependeth on the first is in Affection because it easily is made sorrowfull and disquieted when it seeth others doe that which it selfe approoveth not Rom. 14. 15. Because of meat thy brother is grieved 6 The third imperfection is in Iudgement because it quickly Iudgeth and condemneth the liberty of others 1. Cor. 10 29. Rom. 14. 3. 15. Why is my liberty iudged by an other mans Conscience Let not him that eateth dispise him that eateth not 7 The fourth imperfection is in the purpose and setlednes of heart being easely drawne to what is evill 1. Cor. 8. 10. For if any man see thee which hast knowledge sit at meate in the Idols temple shall not the Conscience of him which is weak be Emboldned to eate those things which are offered to Idols From this a man is most properly said to bee Offended Scandelized wounded destroyed Rom. 14. 21. 1 Cor. 8 9. 12. Rom. 14. 15. 8 A strong Conscience is that which is established in the truth Rom. 14. 5. Perswaded in his owne minde 2. Pet. 1. 12. Ye know and are established in the present truth 9 This stability consisteth in knowledge yet not so much in the clearnesse thereof as in the certainty 1. Cor. 8. 4. 7. Wee know that an Idoll is nothing in the world but there is not in every man that knowledge and their Conscience being weake is defield For certainety belongeth more to Faith which wee are here to understand by Conscience then Evidence or Clearnesse which belongs to knowledge taken in the proper sense 2 In such an affection whereby it is alwayes willing to beare with and beare the infirmities of others Rom. 15. 1. Wee which are strong ought to beare the infirmities of the weake 3. In Iudging so as that nothing be set before a brother at which he may stumble or fall Rom. 14. 13. but Iudge this rather that no man put a stumbling blocke or an occasion to fall in his brothers way 4. In such a resolution and setlednesse of heart whereby it is so strengthned in truth and godlinesse that it cannot easily be remooved Heb. 13. 9. It is a good thing that the heart be established with grace CHAP. XIV Of an evill Conscience 1 COnscience is said to be Evill either because its Acts are sinnes or because it brings trouble and sorrow 2 A Conscience Evill because of sinne in its Acts is that which giveth not a right and powerful judgement such is the Conscience of all men that are unregenerat for it is in men according as Originall corruption is Of this a polluted Conscience is not the smallest part Tit. 1. 15. 3 The first fault of an evill Conscience is Blindnes whence it judgeth of Good and Evill no otherwise then one that is bodily blinde useth to judge of colours He calleth good evill and evill good Esai 5. 10. 4 The second fault is a kind of spirituall dulnesse whence it neither stirreth up powerfully to that which it seeth is good nor draweth backe from that which it acknowledgeth evill Rom. 1. 18 Which withhold the truth in unrighteousnesse 5 The third fault is false-witnesse-bearing which principally appeareth in Excusing and Accusing falsely 6 An Evill Conscience doth Excuse falsely either when it doth not accuse where it ought or absolveth and approoveth where it ought to accuse and condemne 7 The former fault is esteemed as a piece of Religion by the dangerous Sect of Libertines who place their chiefe happinesse and perfection to haue the sense of sinne extinguished 8 It prevaileth also in all those who being free from great and grosse sinnes doe seeme unto themselues to be as it were perfect and not to be blamed for any sin Luke 18. 20. Marke 10. 20. All these things haue Iobserved from my youth 9 The second sort of Excusing falsely when an evill Conscience approoveth where it ought to condemne is chiefely to be found in those that are superstitious They think to be heard through their much babling Ioh. 16. 2. The time commeth that whosoever killeth you will thinke that he doth God service Rom. 10. 2. I beare them record that they haue a zeale of God but not according to knowledge 10 A' false Accusation of an evill conscience is when it accuseth and condemneth where it ought to excuse viz. For well doing Rom. 14. 22. Happy is he that condemneth not himselfe in that thing which he alloweth Conscience Evill through trouble and sorrow is that which accuseth and condemneth 1 Iohn 3. 20. If our heart condemne us 12 When Conscience is evill in this kinde these affections follow Sadnesse Feare Anguish 13 This Conscience is honestly good if it accuse iustly it is sinnefully evill if it doe it uniustly 14 A Conscience evill through trouble and honestly good is to be found both in beleevers and unbeleevers In such as beleeue not it is a preparation unto true repentance and Faith Acts 2 37. 15 A Conscience Evill both through trouble and sinne is common also both to beleevers and those who beleeue not But in those that beleeue there is a principle of grace by strength whereof they are upholden they wrastle and withstand and by little and little are healed of it CHAP. XV. Of divers degrees and sorts of an Evill Conscience 1 AN Evill Conscience may bee distinguished into divers degrees 1. In respect of defect into a benummed stupid and seared 2. In respect of excesse into a troubled and desperate one 2 A benummed Conscience is that which is so dull and heavy in its Acts that there followes no strong stirrings of heart after it nothing to purpose comes of it Those that haue such a conscience are oppressed with a kind of spiritual sleepe wherein the sense of conscience is so bound that it is no more moved then a man that sleepeth is by his owne dreames 3 This dulnesse appeareth 1. In a dull or faint pricking on to good We haue an example in Agrippa Acts 26. 28. thou almost perswadest me 4 It
5. A saying to the heart or in the heart of them Hose 7. 2. A turning againe unto the heart Ier. 12. 11. Mal. 2. 2. And lastly a proving and examining of our selues 2 Cor. 13. 5. 29 In the conclusion of that Syllogisme a man applieth to himselfe the Law of God which concerneth his Action or condition and passeth sentence on himselfe whence there followeth necessarily either an Excusing Absolving and Approbation or an Accusation and Condemuation with affections answerable to them Rom. 2. 15. 30 Though this application in its owne nature follow the former acts of Conscience as a conclusion doth the premisses yet through mans wickednesse it falleth out oft-times that though the Major be fully and firmely acknowledged and the Minor also in a sort yet the Conclusion and Application is not made Rom. 2. 18. 20. 21. 2 Sam. 12. 5. 6. 31 Hence it is that a necessity lyes upon all faithfull Pastors not onely to propound Gods will in generall but according to their abilities to helpe men both in publike and private to apply it according as their understandings and consciences shall require Rom. 12. 7. Matt. 14. 4. 32 A Conscience honestly good is that which judgeeth rightly and powerfully Heb. 13. 18. that which doth otherwise is sinnefully Evill Isai. 5. 20. Rom. 1. 18. 33 A Conscience peaceably good is that which excuseth absolveth comforteth Acts 24. 16. 34 Conscience since the fall is not both honestly and peaceably good but by the sprinkling of the bloud of Christ Heb. 9. 13. 14. and 10. 22. and the vertue of him in the sanctification of the Spirit 1 Tim. 1. 5. Act. 15. 8. 9. 35 A Conscience peaceably good may be sinnefully evill and that which is evill through trouble and accuseth may be honestly good 36 A weake Conscience differeth in kinde from that which is acted either by malice or arrogance or Superstition 37 There is but this one way to pacifie a Conscience troubled upon good grounds to bring him that is troubled into such a state by true Faith and repentance that the Minor of that Syllogisme which troubleth him may upon good grounds become false and prooue such as may be lawfully denyed 38 When the Consciences of 〈◊〉 beleevers are sinne full in being troubled the Major or Minor of that reasoning which caused the trouble must alwaies be denied and confuted This also is the onely way to heale such a Conscience Corollaries 1 The greatest violation of Conscience is the greatest sinne 2 The greatest anguish of Conscience is the greatest punishment 3 That uncertainety of Gods favour which the Papists hold and that uncertainety of Persevering in grace which others teach is cleane contrarie to that solid joy and strong confidence which proceedeth from a Conscience truly good 4 The interpretation of the Scriptures or a judgement to discerne Gods will for a mans selfe in his owne Conscience belongs to every man The End of the First Booke OF CONSCIENCE AND THE CASES THEREOF The Second BOOKE In which those Cases are handled which concerne the state of man CHAP. 1. Of a case of Conscience and the state of man in generall Hitherto we have spoken of the Nature now we are to intreate of the Cases of Conscience _1 A Case of Conscience is a practicall question concerning which the Conscience may make a doubt 2. It is said to be a question because it is not an axiome or proposition that is manifest of it selfe but hath need of illustration and proofe by some third argument 3. It is a practicall question because of the doubts which doe not immediately belong to practise doe not immedatly 〈◊〉 to the judgement and act of Conscience which thing is not well observed by them who under the name of cases of Conscience doe handle many things which do â—…o more belong to Gonscience then any other head of Divinity purposely omiâ—…d by them 4. It is called 〈◊〉 〈◊〉 because it is wont to fall out or to happen in the course of mans life and a case of Conscience because when it falls out the Conscience ought with all possible care to give judgement about it 5. Of this sort are all those questions wherein supposing the generall doctrine of Faith and Obedience wee enquire what our duty is upon any particular occasion 6. Of these questions one saith well Because that Law which is written and ingraven in nature containing the rules of honesty and naturall justice is in a manner wholly buryed by originall corruption and almost totally over whelmed by custome in sinning as it were with some heape of evill lusts laid upon it and because also the light of the understanding is invilved and obscured with manifold darkenesse so that neither those rules of honesty which are within the booke of the mind are fully and perfectly legible nor can our understanding read any thing therein distinctly and plainly Hence it is that God in his mercifull providence hath given us three helps viz. The light of Scripture the assistance of his Grace and the helpe of teaching About this last we are now to intreate 7. Now every question or case of Conscience as the nature of the thing it selfe and experience sheweth is either about the state of man before God or about those actions which in that state he doth put forth and exercise 8. The state of man belongs to the first part of Divinity which is about Faith and the actions to the second part which is about obedience 9. The state of man before God is that relation which man hath to God as he is the originall of spirituall life and happinesse 10. Concerning this state the Consciente ought 1. to declare and determine what it is 2. to judge that it is to be eschewed if it be evill and to be preserved and increased if it be good 11. Concerning the state of man in generall there be three questions The first is whether a man can certainly know in what state he is Ans. He may 1. Because without this knowledge he cannot have anaccusing or excusing Conscience in respect of his estate But such a Conscience men both may and are wont to have Rom. 2. 15. 2 Because no man can either eschew or desire an unknowne state But one of these states a man ought to eschew and to labour for the other Mat. 7. 8. 12. Quest. 2. Whether men ought to make inquiry into their estates Ans. Yes and that with all diligence possible for 1. This is a thing that God requireth 2 Cor. 13. 5. 2. without this knowledge a man cannot have peace or tranquillity in his Conscience Rom. 5. 1. 8. 1. 3. Otherwise a man cannot performe worship to God with that preparation which is requisite 1 Cor. 11. 28. 1 Cor. 11. 28. 13. Quest. 3. By what meanes comes a man to the knowledge of his estate Ans. 1. By consideration of those actions externall and internall which proceed from him Mat. 7. 17. 2. By the
best unfolded then can easily be vnderstood by one that liues privately in an Academicall profession And indeede if such things were handled in the meetings of Preachers according to the variety of Cases that fall out and the more remarkeable decisions set downe in writing the children of Israel should not neede to goe downe to the Philistims that is our Sutdents to Popish Authors to sharpen every man his Share his Mattocke or his Axe or his weeding Hooke as it fell out in the extreame necessity of Gods people 1 Sam. 13. 20. Furthermore if such as are addicted to the Ministry were first instructed in these things and were seriously tried in them at the Examination before they were ordained one might well hope to haue as well Preachers as Churches more according to Gods heart and Christs then now we haue The Papists haue laboured much this way to instruct their Confessors and in a great deale of earth and dirt of Superstitions they haue some veines of Silver out of which I suppose I haue drawne some things that are not to be despised But they are without the life of this Doctrine and death is in their pot The thing it selfe requires that by others other things bee taught and the same things after another manner I haue gone about to performe this in part and others I make no question will indeavour it I follow here the same methode that I did in my Marrow of Divinity Of the second part whereof the three last of these Bookes are a full Exposition which perhaps those did expect that desired importunatly as it were by dayly reproaches that the publishing of this Treatise might bee hastened But to make an end at length of my Preface I will conclude many things in few words and that in the words of G. Parisiensis Concerning these things many things we haue not written for unskilfulnes many for other necessary businesse many for dulnesse many through feare of being tedious many more because of our sinnes which most of all hinder both us and others in such things We doubt not but we are subject to the danger of slanderous Backbiters But by doing what we may we have given some fit occasion unto wise men and we haue set foorth not a dry sandy ground of fruitlesse Disputations but a most profitable and healthfull place for Wits to exercise themselues in W. AMES OF CONSCIENCE AND THE CASES THEREOF The First Booke CHAP. I. The definition of Conscience THe Conscience of man for I doe not intend to treat of the Conscience of Angels Is a mans judgement of himselfe according to the judgement of God of him Esai 5. 3. Iudge I pray you betweene me and my vineyard 1 Cor. 11. 31. If we would judge our selues wee should not be judged c. 1 I call Conscience Iudgement First to shew that it belongs to the Understanding not to the Will The very name of Conscience sheweth it to bee so But this proveth it because all those actions which in the Scriptures are attributed to mans Conscience doe properly belong to the reasonable power or faculty though the Will by some act or inclination can both command the Vnderstanding to judge and also follow that judgement This inclination by some is called Conscience by others a part of Conscience but not rightly 2 Conscience being referred to judgement it is distinguished from the bare apprehension of truth For Conscience doth alwaies suppose an assent that is firme and setled 3 By the definition of Conscience it appeareth that Conscience is not a contemplatiue judgement whereby truth is simply discerned from falsehood but a practicall judgement by which that which a man knoweth is particularly applyed to that which is either good or evill to him to the end that it may be a rule within him to direct his will Seeing that this name of judgement is sometimes taken for a power and faculty sometimes for an habit sometimes for an act this question ariseth to which of all these Conscience is properly 4 The most graue Divine William Perkins who onely of our Countreymen hath set foorth a peculiar Treatise of Conscience doth place it among Faculties and he doth so define it as he putteth for the generall nature of it a part of the Understanding that is to say as he explaines himselfe A naturall power or facultie He giues this reason of his opinion namely because the act of Accusing Comforting Terrifying c. cannot bee ascribed to the Conscience if it selfe were an act Put this reason is weake because in the Scriptures such kindes of effects are attributed to the thoughts themselues which undoubtedly are acts Rom. 2. 15. Their thoughts Accusing one another or Excusing The reason is because things done are the effects not onely of the Mover but also of the motiō it selfe Besides Master Perkins maketh Conscience Vnderstanding Opinion Knowledge Faith and Prudence to be of one kind or sort but none would define these so as that they should be taken for distinct faculties of the soule 5 Some of the Schoolemen will have Conscience to be an habit as Scotus Bonaventure Durand Which though it might be granted of some part or of the principles of Conscience yet it cannot be granted simply of all that which is signified by the name of Conscience for the onely office of an Habite as it is an Habit is Inclinare ad prompte agendum to make one doe a thing readily but Conscience hath other operations which belong properly to it as to Accuse Comfort c. 6 By Iudgement therefore in the definition of Conscience I understand most properly with the best Schoolemen an act of practicall judgement proceeding from the Vnderstanding by the power or meanes of a habit 7 The acts of judgement are either a simple apprehension or a discourse Whence it may be asked to which of these belongs Conscience It belongs to judgement discoursing because it cannot doe its act of Accusing Excusing Comforting unlesse it be through the meanes of some third argument whose force appeareth onely in a Syllogisme by that which is deduced and concluded out of it 8 The force and nature of Conscience therfore is contained in such a Syllogisme He that liues in sinne shall dye I liue in sinne Therefore I shall dye Or thus Whosoever beleeues in Christ shall not dye but liue I beleeue in Christ Therefore I shall not dye but liue 9 Conscience in regard of the Proposition is called a Light and a Law in regard of the Assumption and conclusion a Witnesse but in regard of the assumption it is most fitly termed an Index or a Booke and in regard of the conclusion most properly a Iudge 10 That which doth dictate or giue the proposition is called Synteresis by the Schoolemen Synderesis The assumption especially and peculiarly is called Syneidësis the conclusion is the Krisis or Iudgement 11 There be many other Syllogismes which belong to Conscience as either they doe
appeareth secondly in a dull accusation for the evill that is committed we haue an example in Saul 1 Sam. 24. 18. 5 The cause of this benummednesse in many that are not apparantly wicked is a certaine carnall security which creepeth secretly upon them from long peace and prosperity Ier. 48. 11. 6 A stupide Conscience is that which doth not its office in accusing and condemning unlesse it bee for the greatest sinnes and when it is forced by most grievous Iudgements For like as men sicke of a Lethargie or Drowsinesse are not wakened commonly unlesse it be through some great noise so likewise this Conscience is not mooved unlesse it be by the thunder of Gods Iudgements Wee haue an example in Pharoah Exod. 8. 9. 7 The cause of this stupidity is unbeleife and custome in sinning which taketh away the sense of it 8 A seared or cauterized Conscience is that which no waies can be mooved no not by greatest sinnes 1. Tim. 4. 2. Which haue their Consciences seared with an hot Iron This sort of Conscience is found chiefly in those who after they haue been enlightened against their Consciences doe giue up themselues to a wicked life 9 In these the Synteresis it selfe or Law of Conscience hath its course stopped for time is in a manner extinguished Iude. 10. Whatsoever they know naturally as beastes which are without reason in those things they corrupt themselues This suppressing of the naturall practicall knowledge which is ingraffed in all men is by the Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such kind of men are changed as it were into stones as in the Scripture they are said to haue a hard and stony heart by other Philosophers it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such men become altogether brutish 2. Pet. 2. 12. Or rather put on the nature of the Divell Ioh. â—… 44. 10 The signes of such a kinde of Conscience are 1. If one reioyce in sinne Prou. 2. 14. 2 If after he hath sinned he will not bee reformed Prou. 27. 22. 3 If hee giue up himselfe to commit knowne sinne with all his might striving to sinne more then others Ephe. 4. 19. 11 Contrary to this evill Conscience or hard heart is a tender Conscience which is easily moved by the word of God whereof wee haue an example in Iosiah 2. Kings 22. 19. Because thine heart did melt and thou hast humbled thy selfe before the Lord when thou heardest what I spake 12 A troubled Conscience is that which accuseth in such a manner that it suffereth not the Conscience to be at rest 13 It bringeth with it an astonishing feare and oppressing griefe 14 It is called in the Scripture sadnesse a casting downe affliction or disquieting of the minde a broken spirit Prov. 18. 14. 15 A troubled Conscience is sometimes honestly good and sometime sinnefully evill 16 Honestly good it is when it accuseth justly This is properly in those which yet beleeue not in Christ but happens sometimes to be in those who haue true Faith 17 In those which yet beleeue not the Conscience evill indeed through trouble but honestly good doth make this kinde of Syllogisme He that beleeveth not in Christ is subject to the wrath of God But I beleeue not in Christ Therefore I am subject to the wrath of God This whole argument is to be granted The onely way to pacifie such a Conscience is to bring him that is so troubled into another state by true conversion and Faith For then the Minor of that Syllogisme which before was true will be false and may lawfully be denied 18 In such as haue true Faith After grievous sinnes which waste the Conscience the Conscience Evill through Trouble but honestly good maketh this kind of Syllogysme He that hath sinned grivously and hath not duely repented of his sinne cannot by true Faith finde comfort in God I am such a one Therefore I cannot by true Faith comfort my selfe in God Here likewise must Conscience accusing be beleeved and true Repentance be gotten that he who is so troubled may at length rightly deny that Assumption 19 A troubled Conscience Evill through fault or faulty in being troubled is most properly in those that are true beleevers For although unbeleevers doe sinne most highly in not seeking after the true remedy in Christ when Conscience accuseth justly but either fall downe under the burden or through hardnesse of heart keepe out trouble or seeke ease from things that are most vaine as it were from the leaues of the Figge tree yet the sin properly is not in the judgement of conscience or in conscience so judging them but in the Conclusions which are deduced and drawne from it 20 The Conscience of Beleevers is sinfull in being troubled many wayes In such a case the reasoning of Conscience is diligently to be examined For the major or minor may and ought alwaies to bee denied and confuted that Conscience may bee healed As it is in those Accusations which come from want of sense of Gods favour from the sense of Gods wrath from outward afflictions from horrid temptations to sinne and from divers kindes of sinnes 21 A Desperate Conscience is that which so accuseth and condemneth that it taketh away not onely quietnes and peace but hope also of any quietnesse or remedy 22 That manner of Despaire that taketh away all such Hope as may come from our merits or strength is honestly good 23 But that kinde of Despaire which in this life taketh away all such hope as commeth from the free mercy of God is not onely Evill in respect of trouble and vexation but of sinne 24 The Despaire of the damned which utterly rooteth out all hope of remedy is the bottomlesse pit of misery 25 Hence it is that a Desperate Conscience fully representing all sinnes together with their exceeding great and unpardonable guilt and Gods feareful wrath abiding upon Sinners with the endlesse misery that followes thereon is Gods most powerfull meanes to torment the Reprobate like unto a worme that most sharply biteth and gnaweth their hearts for ever Mar. 9. 46. their Worme dyeth not 26 To Trouble and Despaire Full Peace Tranquillity and the joy of a good Conscience are contrary which properly riseth from perfect hope in God whereby the unchangeable injoyment of happinesse is apprehended 27 Hence it is that a good Conscience that is perfectly peaceable and joyfull as it representeth to the soule a full deliverance from the Evill both of sinne and punishment Such a life to be led with God as is without all trouble or end consisting in union and communion with him in peace and greatest joy is the formall and essentiall happinesse of the Saints in the life to come Matt. 25. 21. 23. Enter into thy Masters Ioy Ioh. 15. 11. That my Ioy might remaine in you and that your Ioy might be full 1 Pet. 1. 8. Rejoyce with Ioy unspeakable and
glorious A SVMMARY COLLECTION OF THE FORmer Treatise according as it was set foorth in a publike Disputation to encourage and stirre up to the study of Practicall Divinity DIVINE POSITIONS concerning Conscience 1 KNowledge puffeth up Loue edifieth But greatest conscience ought to be made of edifying the Conscience 1 Cor. 8. 1. 10. 2 Conscience is a mans judgement of himselfe according to Gods judgement of him Isai. 5. 3. 3 There is a certaine inclination of the will whereby it can naturally both stirre up the understanding to this kinde of judgement and also follow it This inclination by some is named Conscience by others a part of Conscience but not truely For neither the name of Conscience nor the acts thereof which are mentioned in the Scriptures import any other power or faculty then the understanding Rom. 2. 15. 4 Yet every of understanding is not Conscience but onely those which make up such a Practicall judgement as was before handled in the second Position 5 By Iudgement is most properly meant the act of judging and not the habit or faculty onely Rom. 2. 15. 6 The whole nature of Conscience is contained in no other judgement but what is Dianoëticall or Discursiue because Accusing Excusing Comforting and such like acts of Conscience cannot be but by some middle or third argument whose strength appeares in a Syllogisme onely by the consequence Rom. 6. 11. The word translated Reckon your selfe signifies Reason out 7 The Major of that Syllogisme wherein the whole judgement of Conscience is layd open treateth alwaies of the Law the Minor of the fact and state and the Conclusion of the relation that ariseth from our fact or state by reason of that Law which is either guilt or spirituall Ioy. For example He that liveth in sinne shall dye I liue in sinne Therefore I shall dye Or thus Whosoever beleeveth in Christ shall not dye But I beleeue in Christ Therefore I shall not dye but liue Rom. 8. 13. 33. 34. 1 Ioh. 3. 19. 20. 8 Conscience in regard of the Major is called a Law in regard of the Minor and Conclusion a Witnesse but in regard of the Minor most properly an Iudex or Booke and in regard of the Conclusion most properly a Iudge Rom. 2. 14. 15. Reu. 20. 12. 1 Ioh. 5. 10. 9 The Major is given by the Synteresis which the Schoolemen call Synderesis the Minor is peculiarly called Syneidesis or Conscience the Conclusion is the Krisis it selfe or Iudgement 10 Synteresis is properly an intellectual habit whereby we giue our consent to the principles of morall actions It differeth not therefore from the Law of nature which is naturally written in the hearts of all men but in respect onely 11 Though therefore Conscience may be hindred from working for a while yet can it not bee fully extinguished or lost No man is so desperatly wicked as to bee without a Conscience altogether No not the Libertines who place their deadly perfection in putting out the Conscience of sinne 12 To this part of Conscience Synteresis being largely taken belong all Practicall truthes whereof wee are perswaded whether they be drawn out of naturall principles by consequence or communicated by Divine revelation 13 Hence ariseth the distinction of a naturall and an inlightened Conscience The Scripture sometimes doth appeale to this as Rom. 6. 3. sometimes to that as 1 Cor. 6. 9. and 11. 14. 14 Hence the adaequate or full rule of Conscience is the revealed will of God which both declares and prescribes mans duty 15 Conscience therefore is properly subject to Gods will and authority alone Iam. 4. 12. Neither can it be subject to any creature without Idolatry 16 Hence also it is that though men be bound in Conscience before God to obey and keep the iust Lawes of men after a just manner Rom. 13. 5. Yet those Lawes of men as they are mens Lawes doe not bind the Conscience 17 Conscience so bindeth man in al those things which it judgeth are his duty by the will of God that he cannot be free from it by the authority of any creature Act. 4. 19. In this respect it is that he that knoweth Gods will is said to be debtor Rom. 1. 14. a servant Rō 6. 16. bound Act. 20. 22. constrained 2 Cor. 5. 14. to haue necessity laid upon him 1 cor 9. 16. so that he cannot do otherwaies Act. 3. 20 18 The power of Conscience is so great that it maketh an action which in its owne nature is indifferent to be either good or bad and that which in its owne nature is good to be evill although it cannot make that become good which is evill in its owne nature 19 Yet no action is better or worse for that Conscience that one hath after he hath done it 20 An erroneous Conscience bindeth alwaies so far that he that doth against the judgement thereof sinneth For formally and by interpretation hee doth it against Gods will 21 If the error of Conscience about the action that is the object or matter about which the action is bee not sinnefull the Conscience erring binds as much as if it did not erre 22 Conscience through errour judging that to be lawfull or necessary which is unlawfull doth so farre binde as that a man sinnes who doth contrary to it and sinnes also if he doe according to the direction of it 23 Yet this necessity of sinning wherein some are intangled is not contrary to the equity of Gods Law 1. Because the sinne is not the same on both handes on the one hand a mans sinnes in doing what is unlawfull and on the other in doing it unlawfully viz. without or against Conscience 2. Because it is not an absolute necessity but upon supposition onely viz. if they keepe still such a Conscience which they ought to lay downe Ephes. 4. 22. 3. Because it doth not flow from the nature of the Law of God but both is contracted and continued by mans sinne For no man is thus intangled but by his owne fault 24 Conscience judging that to be unlawfull which is lawfull bindeth to refraine from that lawfull thing Rom. 14. 14. 15. He likewise that judgeth that to be necessary which is but lawfull is bound to the doing of it because a man may abstaine from lawfull things and may also constantly practise them without sinning 25 Nothing may bee done whereof the Conscience doubts Rom. 14. 23. 26 In doubtfull cases the surest part is to bee chosen now that is the surest part in doing which its sure there is no sinne 27 It is lawfull and the best sometimes to doe against some scruple of Conscience 28 The reviewing of our actions or estate as it respects the Law which Conscience dictates maketh up the minor of that practicall Syllogisme which the Conscience maketh It is called in Scripture a beholding of the mind Psal. 119. 15. Vnderstanding Psal. 50. 22. A casting up ones waies Psal. 119. 59. A laying of the heart Hag. 1.
end the incest of Lots Daughter was upon a good end Gen. 19. 32. And many doe kill Christians thinking thereby to doe God service Ioâ—… 16. 2. 12. Yet an evill intention doth make an action evill because evill is a defect and doth arise out of any defect Mat. 6. 1. Take heed yee doe not your almes before men to be seene of them c. Qu. 6. What kind of intention is necessarily required to make an action good 13. Ans. First it is absolutely necessary that it be done with a respect to honesty and in reference to the pleasing of God and obeying his Will Acts 24. 16. For an action cannot be good unlesse it be don under the notion of goodnesse Now to doe a good thing under the notion of goodnesse is to have a respect to honesty and goodnesse in the doing of it For hee that doth a thing that is honest because it is delightfull or profitable may be said to doe rather a thing profitable or delightfull then honest 1 Tim. 6. 5. 14. Secondly a secondary intention of profit or pleasure doth in no sort take away the honesty of an action but adorn it rather Rom. 1. 12. 15. 15. Thirdly it is also absolutely necessary that there be a reference of the action to the glory of God 1 Cor. 10. 37. This is done vertually in the intention of our doing our duty but the more distinct and direct respect is unto God in action the more perfect it is Ps. 16. 8. 16. Fourthly it is meet also there be a secondary intention of setting our own salvation 1 Cor. 9. 24. 17. Fifthly in such works as come to the notice of others it is requisite also that we thinke of stopping the mouths of the wicked 1 Pet. 3. 16. And of furthering others in the way of salvation Mat. 5. 16. 18. Sixthly the cause is otherwise in evill actions for to make an action evill it is not required that there be any respect to evill or expresse intention of dishonouring Gods Name or of bringing death or giving offence unto others because as the nature of sin consists in privation so the want of good intention is â—…n evill intention and as it is chosen by the will interpretatively is reckoned for the intention of all those evills which are opposed to good intentions and hence it is that the sinner is said to love death Pro. 8. 36. Qu. 7. Of the forme of a good action wherein it doth consist 19. It consists properly in the manner of doing when the agent is not onely well disposed and that thing which he doth is approved of God but also the action is so ordered in respect of all the circumstances as God prescribeth what and of what nature this is appeareth by the defect 1 Cor. 11. 27. 28. 29. Comande 3. Qu. 8. Because the information and force of Conscience dâ—…th neerely pertaine to the forme of doing concerning it may be demanded whether the Conscience of man be a sufficient and absolute rule to worke by 20. Ans. The Conscience of a man since the fall is defiled Tir. 1. 15. And so by it selfe cannot be a perfect and pure rule yea if we simply follow it as a leader we shall be brought oftentimes into vilâ—… wickednesse Ioâ—… 16. 2. Acts 26. 9. Phil. 3. 6. It is therefore only a subordinate rule so far of force as it is directed by the Word of God Hence an erring Conscience hath not that power to bind that we are simply bound to follow the judgement of such a Conscience For we ought never to content our selves till our Conscience be certainly informed in those things which concerne our duty although in this sence it may be said to bind because against such a Conscience while such we are to doe nothing Qu. 9. What is to be done when the Conscience is in doubt 21. Ans. If the Conscience doe doubt whether the action be lawfull we ought to abstaine from that action till we be certain concerning it Ro. 14. 23. Qu. 10. What if the Conscience be in a perplexity so that it thinks it a sin aswell to abstainâ—… from the action as to doe it 22. Ans. Out of the nature of the thing it selfe and of the Conscience considered by it selfe such a case cannot fall out for it cannot be that the judgement of the Conscience should at the same time assent to both parts of the contradiction Qu. 11. What is to be done when the Conscience is troubled with scruples 23. The conscience is then said to be troubled with scruples when it doth give assent to one part of the question being hereunto induced by sufficient arguments but yet in some sort troubled with the objections of the other side which it cannot easily answer Such kind of doubts if it may be ought by a certaine judgement to be laid downe but if this cannot be such an imperfection of judgement in asmuch as it doth not hinder assent by a doubtefull wavering but only make that assent to be more weake is no just cause to make us forbeare that which such an assent leads us unto Deut. 13. 1. 2. 3. 1 Kings 13. 21 Qâ—… 12. How ought a man to carry himselfe between contrary opinions when he is uncertaine of the truth 24. Ans. First it is not enough for a good conscience to adhere to the authority of men though they be learned and godly because the conscience is not by it selfe to be subjected to the judgement of man Neither hath any humane testimony sufficient strength to argue Gods approbation of a thing or to excuse in Gods presence Rom. 14 12. 1 Cor. 8. 10. 25. Secondly every one ought to follow that opinion which after due diligence to search the truth he judgeth to be improbable out of the nature of the thing and the Law of God compared together whether that probability appeare to him by his owne search or by the helpe of others 1 Cor. 8. 4. with 7. 26. Thirdly if after due inquisition made the minde be wholly in suspence whether the action be lawfull or unlawfull then that doubtfullnesse remaining the safer part is to be chosen Now that is the safer part in which there is no danger of sinning and in this case he sinneth not who simply abstaines from such an action so that he condemnes not another which doth it Rom. 14. 5. with 4. 23. We are therefore to abstaine from all such things about which after due diligence used the conscience is in doubt whether they be lawfull or no. They which doe otherwise doe not only expose themselves to the danger of sinning in the very action it selfe but without doubt doe â—…in in the very manner of doeing Qu. 13. When a man doth apprehend that of two sins he must needs commit one which is he to choose 27. Ans. The precepts of God doe never so jarre of their own nature that it is necessary to break one of them by sin For when a lesse Commandement is
laws doe not bind the Conscience The acts of Conscience aboue things necessarie The acts of Conscience about indifferenâ—… things The discerning of Conscience The direction of Conscience Error privatâ—…ve and positiue The cause of the error of Conscience The Conscience erring bindes Why he alwayes sinnes who goes against his Conscience â—…rror of Conscience is somtimes blamlesse somtimes worthy of blame Of the perplexity of 〈◊〉 erroneous Conscience Whether it be a greater sinne to doe with or against an erroneous Conscience Opinante What opinion is A speculatiue doubt and a practicall doubt How a man sins against his Conscience * Syâ—…sis 〈◊〉 velle In ordinâ—… Naturae Morâ—…m The flownesse of Conscience in the making of the Application An Excusing Conscience Absolution of Conscience Approbation of Conscience Accusation Condemnation Ioy. Confidence Shame Sorrow Feare Dispaire Anguish Quoad honestatem Quoad quiâ—…em Conscience honestly good 3. Things make Conscience honest Paenitentiale iudicium evacuat iudicium paenale â—…uliel Paris Intentio Voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Conscience is made good The imperfections of a weake Conscience A benummed Conscience A stupide Conscience A cauterised Conscience Si certatim se dedat A tender Conscience A troubled Conscience A dispairing Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cafus quia dicitur cadere solet How a man may come to the knowledge of his estate The hinderance of this knowledge Signes of the state of sin The signes of raigning sin The Faithfull may be certain of their vocation The duties of a man call'd to helpe forward his vocation to make it sure unto himselfe How to obtaine Faith Motives to Faith A languishing Faith A lively Faith A strong Faith The signes of true Faith Of the want of the sense of grace Of the sense of the wrath of God Of the want of growth and progresse in Faith Signes of Repentance Repentance for sins unknown Of the continuation and renovation of Repentance Meanes to obtaine the spirit of Adoption Signes of Adoption How to obtaine Sanctification Motives to Sanctification The signes of Sanctification How to obtain the Sense of Gods Love The signes of Gods love to us Hope may and ought to be certaine Motives to indeavour for certainty of hope The signes of true hope Consolation for the afflicted Diverse kinds of afflictions The duties of the afflicted Of the contempt of Death How to diminish the feare of death Of resisting temptations Signes of a prevaâ—…ling temptation Spirituall Desertions Aâ—… children of disobedience 〈◊〉 to 〈◊〉 The manner how to stir up and pâ—…ote the 〈◊〉 of Obedience Meanes to obtaine knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good and evill feare of God An evill feare Servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—…d Sins of humility Motives to 〈◊〉 What sincerity is Signes of sincerity Motives to sincerity The nature of â—…eale Signes of 〈◊〉 zeale Motives â—…o zeale How wee must judge of zeal How zeale and laughter doe agree How peace of Conscience followeth upoÌ„ obedience What kinde of obedience is requisite to make the consâ—…ence peaceable Disterenâ—… twixt the peace of the godly the wicked The necessiy of vertue Meanes to obtaine vertue Signes of vertue The nature of Prudence Meanes to get wisdom Motives to seeke for Prudence Humane wisdom Carnall wisdom Motives to watchfulnesse Meanes to stir up fortitude Motives to patience Signes of Temperance Meanes to attaine Temperance Of actions done through ignorance Of actions 〈◊〉 through 〈◊〉 Of actions done through concupiscense Of actions done through Inadvertency How a thing is willed in its cause Of thoughis How the heart sins by delight Whether sâ—…e delight in an unlawfull thing may not 〈◊〉 What â—…desires â—…e sinfull Of idle words Of words spoken in sport and just