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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 heart
; 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 will 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 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, 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 wil not weigh the cogency of any Scripturalh argument. 2. They have suckt 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 passe a sentence of absolution upon their souls! of approbation upon their actions! No, they dare not:
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.
pIbidem. Theses Theol. de Cons. p. 44. § 18.
q1 Martinus de verb. cons.
rMartinius de verb. cons.
8Acts 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. §. 23Acts 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.
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.
1. A spiritual intoxication, all unconverted persons are drunk with the love of sin, and therein behave themselves like Solomons rdrunkard that lies down to sleep in the heart of the sea, or upon the top of a mast, in the very midst of the greatest soul danger: He doth that daily which Jonah did once, run away from G•d, and then composeth himself to sleep,s when God is pursuing him with judgments; and dreams of nothing but impunity, & happiness. Love of sin is the Devils Opium, whereby he casts the Conscience into a dead sleep, that no arm but of Omnipotency can waken it. He meets with something in the world, which he likes better then the holy ways of God, and therefore will not seek Godt, Gods ways are always grievous to him,—he hath said in his heart I shall not be moved—God hath forgotten: he hideth his face, he will never see it—he contemns God, & saith in his heart, thou wilt not require it. They wink, and then conclude God doth not see them.
1. A spiritual intoxic•tion, all unconverted persons are drunk with the love of sin, and therein behave themselves like Solomons rdrunkard that lies down to sleep in the heart of the sea, or upon the top of a mast, in the very midst of the greatest soul danger: He doth that daily which Jonah did once, run away from G•d, and then composeth himself to sleep,s when God is pursuing him with judgments; and dreams of nothing but impunity, & happines. Love of sin is the Devils Opium, whereby he casts the Conscience into a dead sleep, that no arm but of Omnipotency can waken it. He meets with something in the world, which he likes better then the holy ways of God, and therefore will not seek Godt, Gods ways are always grievous to him,—he hath said in his heart I shall not be moved—God hath forgotten: he hideth his face, he will never see it—he contemns God, & saith in his heart, thou wilt not require it. They wink, and then conclude God doth not see them.
rProv. 23.34, 35. Jacet in corona charch•sij, i. e. Galea ubi maxima sentitur maris agitatio. Jun in loc: •ras the vulg. Version, wch may serve for a paraphrase, quasi sopitus gubernator amisso clavo. i. usu rationis. Tit.Prov. 23.34, 35. Jacet in corona charch•sij, i. e. Galea ubi maxima sētitur maris agitatio. Jun in loc: •ras the vulg. Version, wch may serve for a paraphrase, quasi sopitus gubernator amisso clavo. i. usu rationis. Tit.
sJonah •.5.
tPs. 10.4, 5, 11 13. Justitiam ut ille apud Platonem Thrasymachus, appellat [Greek or Hebrew], elegantem stultitiam —they sleep, & then aiunt deum dormire aut oblitū esse eorum quae fiant in terris, &c. Aug. Steuch. Eug. Enar. in loc.Ps. 10.4, 5, 11 13. Justitiam ut ille apud Platonem Thrasymachus, appellat 〈non-Latin alphabet〉, elegantem stultitiam —they sleep, & then aiunt deum dormire aut oblitū esse eorum quae fiant in terris, &c. Aug. Steuch. Eug. Enar. in loc.
2. Carnal conceits of grace and heaven. At the best, humane wisdom is their highest Guide, their great and supreme Oracle; in their misshapen apprehensions of their need of mercy, they are willing to be flattered, ⟨p. 9⟩that it may be had without such severities in Religionu, as they are unwilling to undertake. Why should they be wiser then their Neighbours? all men are not fools. Men as wise, and as learned, neither press nor practise such strictness, and do you think they have not a care of their souls? they do not doubt but they shall do as well as the best. Though poor souls they know that wide is the gate, and broad is the way wthat leadeth to destruction, and many there be which go in thereat because strait is the ga•e, and narrow is the way that leadeth unto life, and few there be that find it. Mark that [that find it] he doth not sayx that enter into it, but that find it. Those that do not walk in the way of holinessy, 'tis impossible they should ever find it. The gate doth not lead to the way, but the way to the gate. Do not think to get to heaven first, and learn heavenly mindedness after, yea heaven must now sufferz violence; striving is the conditiona of entering. Rouse up therefore, and shake off your worldly wisdomb, your ignorant self-love, your abuse of mercies, your contempt of God, and your forgetfulness of death and judgement. But how shall we do this?
2. Carnal conceits of grace and heaven. At the best, humane wisdom is their highest Guide, their great and supream Oracle; in their mishapen apprehensions of their need of mercy, they are willing to be flattered, ⟨p. 9⟩that it may be had without such severities in Religionu, as they are unwilling to undertake. Why should they be wiser then their Neighbours? all men are not fools. Men as wise, and as learned, neither press nor practise such strictness, and do you think they have not a care of their souls? they do not doubt but they shall do as well as the best. Though poor souls they know that wide is the gate, and broad is the way wthat leadeth to destruction, and many there be which go in thereat because strait is the ga•e, and narrow is the way that leadeth unto life, and few there be that finde it. Mark that [that find it] he doth not sayx that enter into it, but that find it. Those that do not walk in the way of holines•y, 'tis impossible they should ever find it. The gate doth not lead to the way, but the way to the gate. Do not think to get to heaven first, and learn heavenly mindedness after, yea heaven must now sufferz violence; striving is the conditiona of entring. Rouze up therefore, and shake off your worldly wisdomeb, your ignorant self-love, your abuse of mercies, your contempt of God, and your forgetfulness of death and judgement. But how shall we do this?
uQuàm minu tatum & pede tentim decline à deo: & ita• profundum. de scendat, ut super eam urgeà puteus o• sum mundi prospiritas alludit & illudit, cum laudetur peccator in desideriis animae suae, cum peccantium favor & pecc• re nolentium pavor nolens & dolens arridet ei, &c Bern. l. de consc. p. 1109.Quàm minu tatum & pede tentim decline à deo: & ita• profundum. de scendat, ut super eam urgeà puteus o• summ mundi prospiritas alludit & illudit, cum laudetur peccator in desideriis animae suae, cum peccantium favor & pecc• re nolentium pavor nolens & dolens arridet ei, &c Bern. l. de consc. p. 1109.
xNon dicit pauci ingrediuntur quod difficillimū, sed pauci inveniunt Par. in loc.Non dicit pauci ingrediuntur quod difficillimū, sed pauci inveniunt Par. in loc.
1. The first remedy I shall commend is Consideration. 1Let the subject of thy consideration be with thou wilt (only I could wish it may relate to eternity, whither thou art posting) and I shall not doubt of the success. Let me for once insert a relation I heard between the preaching and the transcribing of this Serm. The Father of a Prodigal left it as his death-bed charge unto his only Son to spend a quarter of an hour every day in retired thinking, but left him at liberty to think of what he would, only engaged him to spend a quarter of an hour in thinking. The son having this liberty to please himself in the subject, sets himself to the performance of his promise; his thoughts one day recall his past pleasures, another contrive his future delights; but at length his thoughts became inquisitive, what might be his fathers end in proposing this task: he thought his father was a wise and good man, therefore surely he intended and hoped that he would some time or other think of Religion: when this leavened his thoughts they multiplied abundantly, neither could he contain them in so short a confinement, but was that night sleepless, and afterwards restless, till he became seriously religious. O that I could persuade you to go and do likewise.
1. The first remedy I shall commend is Consideration. 1Let the subject of thy consideration be wt thou wilt (only I could wish it may relate to eternity, whither thou art posting) and I shall not doubt of the success. Let me for once insert a relation I heard between the preaching and the transcribing of this Serm. The Father of a Prodigal left it as his death-bed charge unto his only Son to spend a quarter of an hour every day in retired thinking, but left him at liberty to thinke of what he would, onely engaged him to spend a quarter of an hour in thinking. The son having this liberty to please himself in the subject, sets himselfe to the performance of his promise; his thoughts one day recall his past pleasures, another contrive his future delights; but at length his thoughts became inquisitive, what might be his fathers end in proposing this task: he thought his father was a wise and good man, therefore surely he intended and hoped that he would some time or other think of Religion: when this leaven'd his thoughts they multiplyed abundantly, neither could he contain them in so short a confinement, but was that night sleepless, and afterwards restlesse, till he became seriously religious. O that I could perswade you to go and do likewise.
2. Observe what means thou shunnest as too startling, and make use ⟨p. 10⟩of them for thy awakening. This with the blessing of God will savingly awaken thee. O how often hath thy Conscience whimpered, & thou hast hushed it to sleep again! What doth thy sleepy Conscience most dread? an awakening Ministry? So far cross thy Conscience as to attend no other: In stead of lullaby notions, improve cutting cconvictions.
2. Observe what means thou shunnest as too startling, and make use ⟨p. 10⟩of them for thy awakening. This with the blessing of God will savingly awaken thee. O how often hath thy Conscience whimper'd, & thou hast husht it to sleep again! What doth thy sleepy Conscience most dread? an awakening Ministry? So far cross thy Conscience as to attend no other: In stead of lullaby notions, improve cutting cconvictions.
cTit. 1.13. [Greek or Hebrew]. redarguito praecitè. Bez.— Generalis cujusdem religiosi ordinis, qui ut suos hortaretur, ne minus conscientiae studerent quam scientiae; dixit majors suos, see vitamque suam direxisse conscientiâ: nunc autem abbreviatam videri verbum istud, ac mutilatum primâ syllabâ, viz succedente illi scientiâ; verendum deinceps ne & hoc verbum mutiletur primâ syllabâ, adeóque relinquatur sola entia rationis, circa quae versatur saepè speculativa tantum scientia, ac nudae speculationes. Brester. de consc. l. 1. c. 7. p. 28. Sect. 57.Tit. 1.13. 〈non-Latin alphabet〉. redarguito praecitè. Bez.— Generalis cujusdem religiosi ordinis, qui ut suos hortaretur, ne minus conscientiae studerent quam scientiae; dixit majores suos, se vitamque suam direxisse conscientiâ: nunc autem abbreviatam videri verbum istud, ac mutilatum primâ syllabâ, viz succedente illi scientiâ; verendum deinceps ne & hoc verbum mutiletur primâ syllabâ, adeóque relinquatur sola entia rationis, circa quae versatur saepè speculativa tantum scientia, ac nudae speculationes. Brester. de consc. l. 1. c. 7. p. 28. Sect. 57.
1II. The second kind of Conscience proposed is, the seared Conscience. Such is theirs, who have given up their names to Christ, but lift up their heel against him, of which the Apostle speaksa, having their consciences seared with an hot iron, i. e. having a corrupt, andb putrefied conscience, that have the Devils brand mark cupon it. Plainly, a seared Conscience is a rottend, venomous, ulcerate, pestilent, filthy, gangrenate Conscience, that doth not perform any of it's offices, but is even past feeling; that is (or might have been) in Christs Hospital under cure of soul-distempers: but through indulging of sin, not being able to endure the sharpe convictions, bitter reproofs, and clo•e exhortations of the word, he deadens his Conscience unto an insensible senselessness, to this rank of profligate sinners I refer all those that frequent (as well as those that reject) Ordinances, that make a profession (as well as those that hate the profession) of Religion, yet have a reserve of sin which they will not part with. Searing (you know) is of that part which needs cure.
1II. The second kind of Conscience proposed is, the seared Conscience. Such is theirs, who have given up their names to Christ, but lift up their heel against him, of which the Apostle speaksa, having their consciences seared with an hot iron, i. e. having a corrupt, andb putrified conscience, that have the Devils brand mark cupon it. Plainly, a seared Conscience is a rottend, venemous, ulcerate, pestilent, filthy, gangrenate Conscience, that doth not perform any of it's offices, but is even past feeling; that is (or might have been) in Christs Hospitall under cure of soul-distempers: but through indulging of sin, not being able to endure the sharpe convictions, bitter reproofs, and clo•e exhortations of the word, he deadens his Conscience unto an insensible senslesnesse, to this rank of profligate sinners I refer all those that frequent (as well as those that reject) Ordinances, that make a profession (as well as those that hate the profession) of Religion, yet have a reserve of sin which they will not part with. Searing (you know) is of that part which needs cure.
The causes 1of a seared Conscience are, Conscience-wasting sins on mans part procuring it, and divine withdrawing from the sinner on Gods part inflicting it. As there are are somef bodily diseases that follow bodily wickedness, so this Soul-disease is the peculiar punishment of sins against knowledge. Methinks that Text is dreadfulg: As they did not like to retain God in their knowledge, God gave them over to a reprobate mind, &c. 'Tis observableh, the oftener they rebelled against the light, the more severely God punished them; with that (which they counted) impunity, viz. he gave them up to their swingi of 1. natural ⟨p. 11⟩lust, 2. unnatural, and 3. of all unrighteousness. Custom of sinning, takes away conscience of sinning.
The causes 1of a seared Conscience are, Conscience-wasting sinnes on mans part procuring it, and divine withdrawing from the sinner on Gods part inflicting it. As there are are somef bodily diseases that follow bodily wickednesse, so this Soul-disease is the peculiar punishment of sins against knowledge. Methinks that Text is dreadfullg: As they did not like to retain God in their knowledge, God gave them over to a reprobate minde, &c. 'Tis observableh, the oftner they rebelled against the light, the more severely God punished them; with that (which they counted) impunity, viz. he gave them up to their swingei of 1. naturall ⟨p. 11⟩lust, 2. unnaturall, and 3. of all unrighteousness. Custome of sinning, takes away conscience of sinning.
hEcce quotiens vindicat Deus & ex eadem vind•cta p•ura & gra•iora peccata consurgunt. Bed. in loc.
iTradidit Deus—substractione gratiae— traditione in potestatem Satanae — [Greek or Hebrew], in mentem reprob•m, act• vè, & passivè intelligendo, &c. And a•l this to be such a recompense of their errour, [Greek or Hebrew] quam oportu•t, i. e. quam ex ordine justitiae suae Deus ipsis dehabeat retriever. Par. in loc.Tradidit Deus—substractione gratiae— traditione in potestatem Satanae — 〈non-Latin alphabet〉, in mentem reprob•m, act• vè, & passivè intelligendo, &c. And a•l this to be such a recompence of their errour, 〈non-Latin alphabet〉 quam oportu•t, i. e. quam ex ordine justitiae suae Deus ipsis dehabeat retri•u•re. Par. in loc.
For Cure. 1Seriously set your selves against those peculiar ways of sinning which have brought you to this. You know them, there's not any one that hath a seared Conscience, but he doth (or easily may) know how it came so, your work (in some respect) is not so large as in case of the sleepy Conscience, 'tis but one or two sorts of sins that are eminently mischievous to your souls in this case, though a seared Conscience is worse then a sleepy Conscience, yet as 'tis more easily discernible, so 'tis but reasonable you should more speedily and vigorously set upon the cure, take heed of accounting any sin smallk, lest at last you account not any sin great; I will commend one Text to you, and close this particular, Ezek. 24.13, 14. In thy filthiness is lewdness, because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more; till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to pass, and I will do it, I will not go back, neither will I spare, neither will I repent, &c. Sirs, God hath been your Physician, hath usedl variety of remedies: if nothing will prevail, but you will industriously singe your Consciences to make them senseless, as sure as God is true, he willm make you sensible of your sin by everlasting burnings.
For Cure. 1Seriously set your selves against those peculiar wayes of sinning which have brought you to this. You know them, there's not any one that hath a seared Conscience, but he doth (or easily may) know how it came so, your work (in some respect) is not so large as in case of the sleepy Conscience, 'tis but one or two sorts of sins that are eminently mischievous to your souls in this case, though a seared Conscience is worse then a sleepy Conscience, yet as 'tis more easily discernable, so 'tis but reasonable you should more speedily and vigorously set upon the cure, take heed of accounting any sin smallk, lest at last you account not any sin great; I will commend one Text to you, and close this particular, Ezek. 24.13, 14. In thy filthiness is lewdness, because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more; till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to passe, and I will do it, I will not go back, neither will I spare, neither will I repent, &c. Sirs, God hath been your Physitian, hath usedl variety of remedies: if nothing will prevail, but you will industriously singe your Consciences to make them senseless, as sure as God is true, he willm make you sensible of your sin by everlasting burnings.
1Cure.
kCum coeperit quis dicere; quid est si verbulum h•c unicum locutus fuero? — Ex hoc, quid id, quid illud— Sensim incipit quis pedetentim in majora & graviora prolabi, & sic deinceps — in perfectam insensibilitatem decidit — curate levia, quoad levia sunt — & virtutes & pecc•ta à parvis incipiunt, &c. Dorotheus B. P. T. 4 p 769.
l— Instar medici, qui putridis non par•it cornibus — non parcit, ut parcat: crudelis est, ut misereatur. Hieronym. in loc.
mMy fu•y to rest] i. e. non habeat, quod amplius faciat, &c. Sanctius in loc.
I forbear enlargement, because in the following cases about the Mortification of beloved lusts, about relapses, and how to check the first risings of sin, you will have suitable directions to make your brawny Consciences tender. I proceed therefore to those kinds of Consciences, none else will speak to, viz.
I forbear inlargement, because in the following cases about the Mortification of beloved lusts, about relapses, and how to check the first risings of sin, you will have suitable directions to make your brawny Consciences tender. I proceed therefore to those kinds of Consciences, none else will speak to, viz.
III.1 An erring Conscience nis that which judgeth otherwise then the thing is. Conscience is sometimes deceived through ignorance oof what is right, by apprehending a false rule for a true, an error for the will of God: Sometimes through ignorance of the fact, by misapplying a right rule to a wrong action; Conscience evil informed t•kes humane traditions and false doctrines, proposed under the show of divine authority to be the will of God; a famous instance you have of this in Jeroboam's pcase, he fears that if the people should go up to sacrifice at Jerusalem, then he should lose his kingdom, this puts him upon enquiry, whether there should not be a double Sanctuary, as well as a double Kingdom: ⟨p. 12⟩hereupon a Council is called, flattering Prophets come, they have dreams and visions, worthy of their affections, suitable to their purpose: A decree is made q.d. 'tis sufficient that you have hitherto gone up to Jerusalem, now behold your Gods, these calves are like the cherubims of the Sanctuary, which are as ministering Spirits before the face of God (that these calves had the shape of the Cherubims, you may gather by comparing of Scriptures, that which is called the face of anq Ox in one place, is called the face of ar Cherub in the other.) This seems to the people a satisfying warrant for them readilys to follow the Kings commandment. I might add another instance of the good old Prophet, who was plausibly seduced to his bodilyt destruction. Now 'tis a great question (among the Papists especially) whether, and how far an erring Conscience binds? One of their most learned Casuists that I meet with, peremptorily determines that the law of an erring Conscience is not dispensable byu God himself: Othersw, that 'tis good to follow an erring Conscience, when it hath the credit of a good Conscience, and is agreeable to reason. Others xthat a right, and an erroneous Conscience both bind, though in a different respect, a right Conscience as it is conformable to the Law of God, an erring Conscience as it is thought to be the Law of God, a right Conscience binds simply, an erroneous upon a supposition. Some distinguish ignorance intoy vincible, and invincible, and say, that when an erroneous Conscience through invincible ignorance judgeth that to be honest which is not so, yet that judgement is the next rule which the will is to follow.
III.1 An erring Conscience nis that which judgeth otherwise then the thing is. Conscience is sometimes deceived through ignorance oof what is right, by apprehending a false rule for a true, an errour for the will of God: Sometimes through ignorance of the fact, by misapplying a right rule to a wrong action; Conscience evill informed t•kes humane traditions and false doctrines, proposed under the shew of divine authority to be the will of God; a famous instance you have of this in Jeroboams pcase, he fears that if the people should go up to sacrifice at Jerusalem, then he should lose his kingdom, this puts him upon enquiry, whether there should not be a double Sanctuary, as well as a double Kingdom: ⟨p. 12⟩hereupon a Council is called, flattering Prophets come, they have dreams and visions, worthy of their affections, suitable to their purpose: A decree is made q.d. 'tis sufficient that you have hitherto gon up to Jerusalem, now behold your Gods, these calves are like the cherubims of the Sanctuary, which are as ministring Spirits before the face of God (that these calves had the shape of the Cherubims, you may gather by comparing of Scriptures, that which is called the face of anq Oxe in one place, is called the face of ar Cherub in the other.) This seems to the people a satisfying warrant for them readilys to follow the Kings commandment. I might add another instance of the good old Prophet, who was plausibly seduced to his bodilyt destruction. Now 'tis a great question (among the Papists especially) whether, and how far an erring Conscience binds? One of their most learned Casuists that I meete with, peremptorily determines that the law of an erring Conscience is not dispensable byu God himself: Others
1The Erring Conscience.
nAmes. de cons l. 1. c. 4. p. 8
oDickson Therap. Sac. l 1 c. 1. p. 3. §. 8.
pBegins. Prax cath. dissert. 3. p. 244. § 27.Be•gins. Prax cath. dissert. 3. p. 244. § 27.
uNe quidem à Deo, multo min•• ab homine. Bresser de Consc l. 5. c. 22. p. 555. § 212.
w— Ut igitur bonum sit agere secundum Conscientiam errantem voluntariè & vitiosè, oportet existimationem Conscientiae bonam esse, & c•a recta ratione congrisentē, Azorius Moal. Instit. l. 2. p. 104.— Ʋt igitur bonum sit agere secundum Conscientiam errantem voluntariè & vitiosè, oportet existimationem Conscientiae bonam esse, & c•a recta ratione congrisentē, Azorius Moal. Instit. l. 2. p. 104.
xSayrus Clav. Reg. l. 1. c. 4. p. 8 § 13.
yQuando Conscientia erronea & invincibili ignorantia judicat all qu•d honestum esse, quod honestum non est, tunc actus voluntatis, qui conformis est tali judicio, b•nus & honestus est, etiamsi contingat objectum esse urpe, ita passim Theologi; & probatur, quia tunc est conformis suae regulae, nam illud judicium est proxim a regula quam sequi debet vluntas. Becan. T 1. Theol. Schol. pt. 2. Tract. 1. c. 4. q. 7 p. 219.
that a right, and an erronious Conscience both bind, though in a different respect, a right Conscience as it is conformable to the Law of God, an erring Conscience as it is thought to be the Law of God, a right Conscience binds simply, an erronious upon a supposition. Some distinguish ignorance into
vincible, and invincible, and say, that when an erronious Conscience through invincible ignorance judgeth that to be honest which is not so, yet that judgement is the next rule which the will is to follow.
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Quando Conscientia erronea & invincibili ignorantia judicat al qu•d honestum esse, quod honestum non est, tunc actus voluntatis, qui conformis est tali judicio, b•nus & honestus est, etiamsi contingat objectum esse •urpe, ita passim Theologi; & probatur, quia tunc est conformis suae regulae, nam illud judicium est proxim a regula quam sequi debet v•luntas. Becan. T 1. Theol. Schol. pt. 2. Tract. 1. c. 4. q. 7 p. 219.
