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2. The Object of conscience is very various, conscience hath great employment sand much business with the whole man, and with all his actions; 'tis like those living creatures in the Revelation all over eyes; it looks to the understandingt; whether our wisdom be carnal or gracious; to the willu, whether it go beyond or fall short in ability of good performances; to the affections, xwhether the entertainment or refusal of the Gospel be the matter of greatest joy or sorrow. It pries into all our actions both towards God and man. Towards God, whether in general our estate be goody, in special whether our service be inward &z Spiritual, or only outwarda & formal. More particularly it surveys all our duties whether we pray in faithb; whether we hear with profitc; whether through our Baptism, we can go unto God as unto an Oracled; whether in the Lords Supper we have singular Communion with Christe, in short whether we do and will stick close to Religionf; as knowing, that if Conscience do not steer right, Religion will be Shipwreckedg. Thus duties towards God are the great object of Conscience, but duties towards man are the Secondary, and like unto it. Towards man in our whole conversation
when we can do nothing else, and Conscience doth not only do all this at present urging to duty, or shooting or tingling under the commission of sin, but it foresees things future provoking to good and cautioning against evil; and also looks back upon things past with joy or torment, so that it is easier to reckon what is not the object of conscience then what is; in a word, Every thing of duty and sin is the object of Conscience.
2. The Object of conscience is very various, conscience hath great employment sand much businesse with the whole man, and with all his actions; 'tis like those living creatures in the Revelation all over eyes; it looks to the understandingt; whether our wisdome be carnal or gracious; to the willu, whether it goe beyond or fall short in ability of good performances; to the affections, xwhether the entertainment or refusal of the Gospel be the matter of greatest joy or sorrow. It pryes into all our actions both towards God and man. Towards God, whether in general our estate be goody, in speciall whether our service be inward &z Spiritual, or onely outwarda & formal. More particularly it surveighs all our duties whether we pray in faithb; whether we heare with profitc; whether through our Baptisme, we can goe unto God as unto an Oracled; whether in the Lords Supper we have singular Communion with Christe, in short whether we doe and will stick close to Religionf; as knowing, that if Conscience doe not steer right, Religion will be Shipwraktg. Thus duties towards God are the great object of Conscience, but duties towards man are the Secundary, and like unto it. Towards man in our whole conversationh. Particularly, that we be obedient to rulersi, (and that which is in one place charged upon us for Conscience sake, is in another place commanded for the Lords sakek) in short, that we be just in all our dealingsl, avoyding all justly offensive thingsm, wordsn, thoughtso, that we express singular charityp; especialy to soulesq, and this in prayerr when we can doe nothing else, and Conscience doth not onely do all this at present urging to duty, or shooting or tingling under the commision of sin, but it foresees things future provoking to good and cautioning against evill; and also looks back upon things past with joy or torment, so that it is easier to reckon what is not the object of conscience then what is; in a word, Every thing of duty and sin is the object of Conscience.
d1 Pet. 3.21. Interp. 72. vocabulo [Greek or Hebrew] utuntur quando in V.T. Israelitae dicuntur interrogare os domini— baptismus est, [Greek or Hebrew] — responsio bonae conscientiae, & etiā interrogatio apud Deum, quia audet cum fiducia, Deū accedere & interrogare, hoc est cum eo coll•qui cumque rogare pro se•t aliis. Ge•hard. l. c. T 4. de Sacram p. 180. § 88.1 Pet. 3.21. Interp. 72. vocabulo 〈non-Latin alphabet〉 utuntur quando in V.T. Israelitae dicuntur interrogare os domini— baptismus est, 〈non-Latin alphabet〉 — responsio bonae conscientiae, & etiā interrogatio apud Deum, quia audet cum fiducia, Deū accedere & interrogare, hoc est cum eo coll•qui cumque rogare pro se•t aliis. Ge•hard. l. c. T 4. de Sacram p. 180. § 88.
3. The Offices of Conscience are likewise various. In general, the proper Office of Conscience is discursively to apply that light which is in the mind unto particular actions, or cases. The light which is in the mind is either, the light of Nature, or the light of Divine Revelation. By the light of Nature. I understand those common notions, which are written in the hearts of men, which (as a brand plucked out of the common burning) are the relics of the Image of God after the fall. Not only Scripture but experience evidenceth, that those which are practical Atheists, that say unto god depart from us swe desire not the knowledge of thy ways, yet cannot get rid of his Deputy, their Conscience: they carry a Spy, a Register, a Monitor in ⟨p. 5⟩their bosom, that doth accuse and trouble them, they cannot sin in quiett. Those that are without or Reject the Sun-shine of Scripture, yet they cannot blow out Gods Candle uof Conscience. By Divine revelation I mean both the standing rule of Scripturew, and Gods extraordinaryx discoveries of himself, whether by dreams or visions, or Prophesies, or other Spiritual communications; all which thought (if they be from God) they are according to Scripturey; yet the former are afforded upon particularz Providences, and the last are the universal privileges of particular favouritesa: But it is the office of Conscience to apply all these, and that it doth by the discourse of a practical Syllogismb e.g.
3. The Offices of Conscience are likewise various. In general, the proper Office of Conscience is discursively to apply that light which is in the mind unto particular actions, or cases. The light which is in the mind is either, the light of Nature, or the light of Divine Revelation. By the light of Nature. I understand those common notions, which are written in the hearts of men, which (as a brand pluckt out of the common burning) are the reliques of the Image of God after the fall. Not onely Scripture but experience evidenceth, that those which are practical Atheists, that say unto god depart from us swe desire not the knowledge of thy wayes, yet cannot get rid of his Deputy, their Conscience: they carry a Spy, a Register, a Monitor in ⟨p. 5⟩their bosome, that doth accuse and trouble them, they cannot sin in quiett. Those that are without or Reject the Sun-shine of Scripture, yet they canot blow out Gods Candle uof Conscience. By Divine revelation I meane both the standing rule of Scripturew, and Gods extraordinaryx discoveries of himselfe, whether by dreams or visions, or Prophesies, or other Spiritual communications; all which thought (if they be frō God) they are acording to Scripturey; yet the former are afforded upon particularz Providences, and the last are the universal priviledges of particular favouritesa: But it is the office of Conscience to apply all these, and that it doth by the discourse of a practical Syllogismeb e.g.
tQuod egi in corpore hoc post modum importuna cogitation verso in meant: & mu•toties gravius torqueor in recordatione quam prius captus fuerem operis perpetratione. Bern. de inte•. dom. c. 30 p. 1074.Quod egi in corpore hoc post modum importuna cogitatione verso in mente: & mu•toties gravius torqueor in recordatione quam prius captus fuerem operis perpetratione. Bern. de inte•. dom. c. 30 p. 1074.
Whosoever believethc, (i. e. accepteth of Christ as Lordd, and Saviour) shall be saved, but (may the gracious person say) I accept of Christ as Lord and Savioure. Therefore shall I be sav•d.
Or thus. Whosoever is unfeignedly willing to have his ••tions brought to the Scripture touchstone to be tried, whether they be ri••• for the matter, and to the Scripture Balance to be weighed whether […] are weight for the manner, his deeds are wrought in God, i. e •he is in a state of Grace, he acteth by the gracious assistance of the spirit of Godf.
Or thus. Whosoever is unfeignedly willing to have his ••tions brought to the Scripture touchstone to be tried, whether they be ri••• for the matter, and to the Scripture Ballance to be weighed whether 〈…〉 are weight for the manner, his deeds are wrought in God, i. e •he is in a state of Grace, he acteth by the gracious assistance of the •pirit of Godf.
But (may every unregenerate Person, sayk) I make a trade of sin i. e. when I am a sinning I am in my Element, I am where I would be, there is no work so pleasing to me.
In the (major or) first proposition, you have the dictate mof Conscience.i In the (minor or) second proposition you have the Testimony nof Conscience, and in the Conclusion, you have the judgement of Conscienceo: In the first the power of Conscience is very great, so great that it can do any thing but make evil goodp, for it can make an indifferent action good or evilq: and it can make a good action evilr: therefore in things necessary it doth so bind, that no humane laws ⟨p. 6⟩can loosen,8 and thereupon we are said to be down-right debtorst, engaged servantsu, spiritual boundw, lovingly constrainedx, graciously necessitated, yYea in a word, we can do no other (unless we will offer violence to our Consciences) then do what God chargeth upon us as dutyz. Thus far the dictate of Conscience. In the Testimony of Conscience, Conscience examines, sifts, and tries our actions, this in Scripture is called a returning into a mans own hearta, a thinking of our waysb, a speaking to our heartc, a laying things to heartd, a setting our heart upon a businesse, an examination and trial of our selvesf; and thence the conclusion is inferred from the premisses according to our apprehension of the rule and account of our actions. Yet this is worthy of special observation, that though both the premisses be undeniably true, yet there's nothing more ordinary, then for not only wickedg, but gracious persons (though upon different grounds) to deny the conclusion: and the truth is, without the Spirits assistance by way of conviction to the wicked, and relief to the godly, neither of them will prove any better Logicians, then still to deny the conclusion. Graceless persons they will not conclude against themselves: For, 1. They will not weigh the cogency of any Scripturalh argument. 2. They have sucked in other self flattering conclusionsi: and 3. they are willing to put a cheat upon themselvesk, so these will not conclude against themselves. And on the other hand, gracious persons dare not conclude themselves so happy as the Scripture represents them. 1. Through the prevalency of temptationsl, Satan frights them from their comforts. 2. Through the abounding of gracem, they think 'tis too good to be true, especially considering 3. their sense of unworthinessn, what! they pass a sentence of absolution upon their souls! of approbation upon their actions! No, they dare not:
In the (major or) first proposition, you have the dictate mof Conscience.i In the (minor or) second proposition you have the Testimony nof Conscience, and in the Conclusion, you have the judgement of Conscienceo: In the first the power of Conscience is very great, so great that it can do any thing but make evill goodp, for it can make an indifferent action good or evillq: and it can make a good action evillr: therefore in things necessary it doth so bind, that noe humane laws ⟨p. 6⟩can loosen,8 and thereupon we are said to be down-right debtorst, engaged servantsu, spirituall boundw, lovingly constrainedx, graciously necessitated, yYea in a word, we can do no other (unless we will offer violence to our Consciences) then do what God chargeth upon us as dutyz. Thus far the dictate of Conscience. In the Testimony of Conscience, Conscience examines, sifts, and tries our actions, this in Scripture is called a returning into a mans own hearta, a thinking of our waysb
mHabitualis cognitio menti impressa, varie ab authoribus nur cupatu•, ut conscientia, conscientiae dictamen, lex naturalis, scintilla rationis,[Greek or Hebrew], &c. Estius in 2. l. Sent. distinct. 39. § 2 p. 427.Habitualis cognitio menti impressa, varie ab authoribus nur cupatu•, ut conscientia, conscientiae dictamen, lex naturalis, scintilla rationis,〈non-Latin alphabet〉, &c. Estius in 2. l. Sent. distinct. 39. § 2 p. 427.
nconscientia respectu propositionis, dicitur lumē & lex; •espectu assumptionis & conclusionis, testis, sed respectu assumptionis aptissimè vocatur index vel liber; & respectu conclusionis maximè proprié judex. Ames. de conscien. l. 1. c. 1 p. 3. § 9.conscientia respectu propositionis, dicitur lumē & lex; •espectu assūptionis & conclusionis, testis, sed respectu assumptionis aptissimè vocatur index vel liber; & respectu conclusionis maximè proprié judex. Ames. de conscien. l. 1. c. 1 p. 3. § 9.
oPropositionem dictat [Greek or Hebrew]. assumptio per appropriationem vocatur [Greek or Hebrew]. conclusio est ipsa [Greek or Hebrew]. Ibidem § •0.Propositionem dictat 〈non-Latin alphabet〉. assumptio per appropriationem vocatur 〈non-Latin alphabet〉. conclusio est ipsa 〈non-Latin alphabet〉. Ibidem § •0.
Through over modesty they'll belly the very spirit of grace. In short, the only remedy I shall commend to both sorts is this, viz. Beg of God to persuade thy heart to close with convincing truth, q. d.
Through over modesty they'l bely the very spirit of grace. In short, the onely remedy I shall commend to both sorts is this, viz. Beg of God to perswade thy heart to close with convincing truth, q. d.
Lord thou hast told me in thy word, that if I come unto Christ, I shall in no wise be casto out: and if I love God, I may thereby be sure that God loves mep.
But Lord, so far as I am able by searching to know my own heart, I desire nothing more then to comeq to Christ, to receive Christr, to be ⟨p. 7⟩one withs Christ, to be conformable to Christt. And Lord I dare say with Peter, thou that knowest all things, knowest that I love thee;u if prizing thee above all things in the worldw, if restless longing xfor further acquaintance, and more inwardy communion; if pantings after the secrets of thyz presence, & fear of nothing more then to offend theea, be infallible evidences of sincere love, then I dare appeal unto thee, that I love thee.
Therefore Lord persuade my soul thankfully to acknowledge that 'tis in a safe condition. On the contrary, Thus
Lord thou hast told me, that if I live after the flesh I shallb die.
But my heart & life undeniably evidence that I mind nothing but carnality:
Therefore Lord convince me that there's but a stepc, but ad breath between me and everlasting death.
Lord thou hast told me in thy word, that if I come unto Christ, I shall in no wise be casto out: and if I love God, I may thereby be sure that God loves mep.
But Lord, so far as I am able by searching to know my own heart, I desire nothing more then to comeq to Christ, to receive Christr, to be ⟨p. 7⟩one withs Christ, to be conformable to Christt. And Lord I dare say with Peter, thou that knowest all things, knowest that I love thee;u if prizing thee above all things in the worldw, if restless longing xfor further acquaintance, and more inwardy communion; if pantings after the secrets of thyz presence, & fear of nothing more then to offend theea, be infallible evidences of sincere love, then I dare appeal unto thee, that I love thee.
Therefore Lord perswade my soul thankefully to acknowledge that 'tis in a safe condition. On the contrary, Thus
Lord thou hast told me, that if I live after the flesh I shallb die.
But my heart & life undeniably evidence that I mind nothing but carnality:
Therefore Lord convince me that there's but a stepc, but ad
Thus Christians do but suffer and help your Conscience to do its office, and then shall you have rejoicing in your selves alone and not in eanother. i. e. you will find cause of rejoicing in the testimony of your own Conscience and not in others thinking you to be better then you are, nor in your thinking your selves to be better then others. Thus you have the offices of Conscience. I come in the last place to speak of
Thus Christians do but suffer and help your Conscience to do its office, and then shall you have rejoycing in your selves alone and not in eanother. i. e. you will finde cause of rejoycing in the testimony of your own Conscience and not in others thinking you to be better then you are, nor in your thinking your selves to be better then others. Thus you have the offices of Conscience. I come in the last place to speak of
4. The kinds of Conscience I know are commonly reduced to these 4.f viz. Good & quiet. Good and troubled. Evil and quiet; Evil and troubled. But intending the resolution of the Case before me in speaking to Conscience under the several kinds of it; I shall speak to 8 kinds of Consciences. The two first, viz. the sleepy and the seared Conscience are peculiar to the worst of men. The 4. next, viz. the erring, doubting, scrupulous & trembling Consciences are almost indifferent to good & bad; only the 2 former have a greater bias to bad: and the 2 latter have a greater tendency to Good: but the 2 last kinds, viz. The Good and Honest, and the Good and quiet Consciences are peculiar to Gods choicest favourites. In treating of these, I shall endeavour to acquaint you with the nature of eachg, how to cure the evil, & how to obtain the good, and hereby the Application will be entwisted with the Explication throughout my discourse.
4. The kinds of Conscience I know are cōmonly reduced to these 4.f viz. Good & quiet. Good and troubled. Evil and quiet; Evil and troubled. But intending the resolution of the Case before me in speaking to Conscience under the several kinds of it; I shall speak to 8 kinds of Consciences. The two first, viz. the sleepy and the seared Conscience are peculiar to the worst of men. The 4. next, viz. the erring, doubting, scrupulous & trembling Consciences are almost indifferent to good & bad; only the 2 former have a greater bias to bad: and the 2 latter have a greater tendency to Good: but the 2 last kinds, viz. The Good and Honest, and the Good and quiet Consciences are peculiar to Gods choisest favourites. In treating of these, I shall endeavour to acquaint you with the nature of eachg, how to cure the evill, & how to obtain the good, and hereby the Application will be entwisted with the Explication throughout my discourse.
fB•rn. de consc. p 1107.
gBut here I must say with Aug. non possum ut volo expl care quod sentio: tamen quid moliar dicere, peto ut non ex•ectatis verbis meis sagac ssime si pot• stis intelligatis—Odi definire— nam facilius est mihi videre in alterius definitione quod non probem, quam quicquā bene definiendo explicare. Aug. T. 1. l. 2 de Ord. c 1. 2 p. 671.But here I must say with Aug. non possum ut volo expl care quod sentio: tamen quid moliar dicere, peto ut non ex•ectatis verbis meis sagac ssime si pot• stis intelligatis—Odi definire— nam facilius est mihi videre in alterius definitione quod non probem, quam quicquā bene definiendo explicare. Aug. T. 1. l. 2 de Ord. c 1. 2 p. 671.
I. The first and one of the worst kinds of Consciences in the world is the sleepy Conscience, 1such is the Conscience of every unconverted person (that is not yet under horror) theirh spirit, i. e. their Conscience is asleep; that as bodily sleep bindeth up all the senses and animal spirits, so this spiritual (or rather unspiritual) sleepiness bindeth up the ⟨p. 8⟩soul from all sensei of the evil of sin, and want of grace; and therefore in conversion Christ doth awakenk the Conscience. The Disciples of Christ have their spirits waking, when their bodiesl are slumbering, i e. they have a gracious habit of watchfulness, when they are overtaken with some carnal acts of sleepiness. Christ complains of unkindnessm, that his Spouse sleeps in the morning, when he knocks for early entertainment; but the unconverted let Christ stand knocking all the day, till supper timen, they will spend their day with their lusts; and if Christ will knock and wait till the day of their life be almost spent, then they'll pretend to open: but how long must God call? How long owilt thou sleep O sluggard? when wilt thou arise out of thy sleep? and they'll answer, Yet pa little sleep, a little slumber, a little folding of the hands to sleep. The plain truth is, though wicked men cannot quite stifle their consciences q, yet their Consciences do but as it were talk in their sleep, and they take no more notice of them, then they do of their dreams.
I. The first and one of the worst kinds of Consciences in the world is the sleepy Conscience, 1such is the Conscience of every unconverted person (that is not yet under horrour) theirh spirit, i. e. their Conscience is asleep; that as bodily sleep bindeth up all the senses and animal spirits, so this spiritual (or rather unspiritual) sleepiness bindeth up the ⟨p. 8⟩soul from all sensei of the evill of sin, and want of grace; and therefore in conversion Christ doth awakenk the Conscience. The Disciples of Christ have their spirits waking, when their bodiesl are slumbring, i e. they have a gracious habit of watchfulness, when they are overtaken with some carnal acts of sleepiness. Christ complains of unkindnessm, that his Spouse sleeps in the morning, when he knocks for early entertainment; but the unconverted let Christ stand knocking all the day, till supper timen, they will spend their day with their lusts; and if Christ will knock and wait till the day of their life be almost spent, then they'l pretend to open: but how long must God call? How long owilt thou sleep O sluggard? when wilt thon arise out of thy sleep? and they'l answer, Yet pa little sleep, a litle slumber, a little folding of the hands to sleep. The plain truth is, thougn wicked men cannot quite stifle their consciences q, yet their Consciences do but as it were talke in their sleep, and they take no more notice of them, then they do of their dreams.
11. The sleepy Conscience.
hRom. 11.8. [Greek or Hebrew] Camerarius in loc.Rom. 11.8. 〈non-Latin alphabet〉 Camerarius in loc.
iPrivatio omnis sensus & judicij. Illyr. In p•aed. loc.
pConcessio ironica ethopaeiam habens pigrorū elegantissimam. Jun in loc. q. videmus conscientiā veluti veterno aut lethargo aliquam diu sepultā, &c. Episcop. Inst. theol. l 1. c. 3. p. 11. Causes.Concessio ironica ethopaeiam habens pigrorū elegantissimam. Jun in loc. q. videmus conscientiā veluti veterno aut lethargo aliquam diu sepultā, &c. Episcop. Inst. theol. l 1. c. 3. p. 11. Causes.
; and thence the conclusion is inferred from the premisses according to our apprehension of the rule and account of our actions. Yet this is worthy of special observation, that though both the premisses be undeniably true, yet there's nothing more ordinary, then for not only wicked
, but gracious persons (though upon different grounds) to deny the conclusion: and the truth is, without the Spirits assistance by way of conviction to the wicked, and relief to the godly, neither of them will prove any better Logicians, then still to deny the conclusion. Graceless persons they will not conclude against themselves: For, 1. They wil not weigh the cogency of any Scriptural
, so these will not conclude against themselves. And on the other hand, gracious persons dare not conclude themselves so happy as the Scripture represents them. 1. Through the prevalency of temptations
, what! they passe a sentence of absolution upon their souls! of approbation upon their actions! No, they dare not:
Acts 4.19
. vix crediderim apud se fuisse Stapletonom cum hac effutiret. Forum conscientiae dixit esse longè majorem partem c•avium. Ham. • Paustr. T. 2. l. 11. c. 9. p. 205. §. 23
Acts 4.19. vix crediderim apud se fuisse Stapletonom cum hac effutiret. Forum conscientiae dixit esse longè majorem partem c•avium. Cham. • Paustr. T. 2. l. 11. c. 9. p. 205. §. 23
dJer. 12.11. [Greek or Hebrew] ponens super cor.Jer. 12.11. 〈non-Latin alphabet〉 ponens super cor.
eHaggi 1.5. there 'tis [Greek or Hebrew] ponite cor vestrū super vias vestras.Haggi 1.5. there 'tis 〈non-Latin alphabet〉 ponite cor vestrū super vias vestras.
f2 Cor. 13.5. there's both [Greek or Hebrew] (q.d. make as strict a scrutiny into your own hearts, as the Devil will do when he tempts you) & [Greek or Hebrew] (be as loth to be mistaken in your graces, as a Usurer in his coin)2 Cor. 13.5. there's both 〈non-Latin alphabet〉 (q.d. make as strict a scrutiny into your own hearts, as the Devil will do when he tempts you) & 〈non-Latin alphabet〉 (be as loth to be mistaken in your graces, as a Usurer in his coyn)
kJam. 1.22. [Greek or Hebrew] falsa argumentionè uti & subdola supputatione fallere, as those in Matth. 7.21, 22, 23 Brochm. in loc.Jam. 1.22. 〈non-Latin alphabet〉 falsa argumentionè uti & subdola supputatione fallere, as those in Matth. 7.21, 22, 23 Brochm. in loc.
lRev. 12.10. The Devil accuseth them to themselves, as well as unto God day and night.
